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AN EXPOSITION
THE EPISTLE OF THE APOSTLE PAUL
HEBEEWS.
BY THE LATE
JOHN BROWN, D.D.,
FBOFBBBOB OF EXEOBTICAL THBOLOOT TO THB UNITED PRESBTTEBIAN CHDBOH,
AND SENIOR PASTOR OF THE UNITED PRESBYTERIAN CONGREOATION,
BBOUOHTON PLACE, BDINBUBOH.
DAVID SMITH, D.D.,
VOL. II.
EDINBURGH : WILLIAM OLIPHANT AND CO.
LONDON : HAMILTON, ADAMS, AND CO.
HDGCCLXII.
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UURBAV AND GiBB, PRINTKBS, BDINUUKGH.
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CONTENTS OF VOL. II.
PART IL— PRACTICAL.
Page
Sect. 1. General Exhortation and Warning, x. 19-xii. 29, . .1
„ 2. Particular Exhortations, xiii. 1-19, . . .219
CONCLUSION, xiii. 20, 21, 261
POSTSCRIPT, xiii. 22-25, . . . . . .272
DISCOURSE L
The Christianas Privilege and Duty.— Heb. iv. 14-16, . . 279
DISCOURSE IL
Christ, the Author o( Eternal Salvation, made perfect by Suffering.
— Heb. V. 7-9, 808
DISCOURSE IIL
Christ's Character and Ministry as a High Priest. — ^Heb. ix. 11, 12, . 823
DISCOURSE IV.
The Superior Efficacy of Christ's Sacrifice.— Heb. ix. 13, 14, . . 837
DISCOURSE V.
Christ the Mediator of the New Covenant. — Heb. ix. 15, . . 853
DISCOURSE VL
Entrance into the Holiest by the Blood of Christ.— Heb. x. 19-22, . 369
DISCOURSE VIL
The joint Perfection of Old and New Testament Saints in Heaven. —
Heb. xL 39, 40, 883
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CONTENTS.
INDEX.
Paqb
DISCOURSE VIII.
The Ghrigtian Altar. — Heb. xiii. 10, « . . » . 897
DISCOURSE IX.
The Great-Shepherd of the Sheep.—Heb. xiii. 20, 21, . .409
1. Principal Matters, . . . . . , 481
2. Greek Words and Phrases remarked on, . . . . 484
3. Authors referred to, ..... . 437
4. Texts of Scripture, . . , . .489
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AN JEIPOSITION
OF THB
EPISTLE OF THE APOSTLE PAUL
TO THE
HEBEEWS.
PART 11.
PRACTICAL.
§ 1. General Exhortaition to P^rseveremoey and Warning etgainst
Apostasy. Ohap. x. 19-xii. 29.
The preceding part oi this Epistle has been chiefly occnpied with
jBtatingy proving, and iUoatrating some of the grand peenliarities
o£ Christian doctrine ; and the i^maining part of it is entir^
devoted to an injnnotion and enforcement of those duties whidi
naturally result from the foregoing statements. The paragraph,
vers. 19-23, obviously ccxMists of two parts: — a statement of
principles, which are taken for granted as having been fuDy
pvoved ; and an injunction of duties, grounded on the admission
of these principles. ^^ Having therefore, brethren, boldness
to eater into the holiest by the blood of Jesus, by a new and
living way, which He hath consecrated for us through the vail,
that is to say, EUs flesh ; and having an Hi^ Priest over the
house of God ; let us draw near witih a true heart, in full assur-
ance of faith, having our hearts sprinkled from an evil con-
science, and our bodies washed with pure water. Let us hold
fast the profession of fiof &ith without wavering (for He is
VOL. n. A
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2 EPISTLE TO THE HEBREWS. [CHAP. Z. 19-Xn. 29.
faithful that promised)." The principles stated are these: —
First, ^^ We have boldness to enter into the holiest by the blood
of Jesus ;" and secondly, We have a great " High Priest over
the house of God." The duties enjoined are,—" drawing near,"
and " holding fast the profession of our faith," or rather, hope.
The first principle which the Apostle takes for granted as
having been sufficiently proved, is thus expressed in our version :
— " Haying therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, by a new and living way, which He
hath consecrated for us through the vail, that is to say, His flesh."
It is not often that there is reason to complain of our trans-
lation, that it is not sufficiently literal. It is often so literal as
to be obscure, if not unintelligible. But in the passage before
us there is ground for such a charge. The words, literally ren-
dered, run dius : — " Having therefore, brethren, boldness, or
confidence, in reference to the entrance into the holiest, by the
blood of Jesus — or by blood, of Jesus, — ^by which entrance^ He
has opened, or consecrated, for us a new and living way, —
through the vail, that is, of His flesh."*
The first question which here suggests itself is. What are
we to understand by the entrance of the holiest ? whose en-
trance is it that is referred to? and what is the nature of this
entrance? It has been common to consider the entrance into
the holiest here as the entrance of believers ; and that entrance
has been explained of the thoughts, affections, and devotions of
Christians being fixed on and addressed to a reconciled Divinity,
by which they have all that intercourse of mind with God which
is compatible with a state in which the capacities of the soul are
confined by its union to an earthly body. But to this mode of
interpretation there are very strong objections. Throughout
the whole of this Epistle, the true holy of holies is heaven ; and
to enter into this true holy of holies, is just to go to heaven.
Besides, it is plain that the principle which the Apostle states
here is one which he had already illustijited. Now, what the
^ ii» may be ^ ku^ Sf.
' Most justly has Valcknaer remarked, ^' Hie locus paucis videtur Intel-
lectus." Eig is expreedve of a direction of mind towards an object ; «-«/-
fnvi» «/f, ' boldness in reference to :' Matt. xxvi. 10 ; Acts ii. 25 ; Rom. iv.
20, zyi. 19, etc., etc. Huff no fa and ^uffnom^teSut are generally con-
strued with the same prepositions as x/fr/f and vimvu*.
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PART IL § 1.] GENERAL EXHORTATION AND WARNING. 3
Apostle has been illustrating, is neither that Christians have a
present spiritual access to God in heaven, nor that they shall
have a future real, bodily entrance into heaven ; but that Christ,
as our High Priest, has really and bodily gone into heaven, the
antitype of the holy of holies.^ I cannot doubt, then, that the
entrance here mentioned is the entrance of Jesus Christ, and
that the true meaning of the whole phrase is, ^ the entrance of
Jesus into the holiest by His own blood.'
A few additional remarks on the construction of the passage
are necessary, to open the way to our distinct and satisfactory
apprehension of its meaning. The words, " by a new and
living way, which He hath opened for us," are, literally, " by
which entrance He has opened, or consecrated, for us a new
and living way,** — and are, I apprehend, parenthetical. The
phrase, " through the vail," connects with " the entrance into
the holiest through the blood of Jesus ;" — it is a further de-
scription of this entrance. The entrance of Jesus by His own
blood into the holiest through the vail, is just what is described,
chap. ix. 11, 12.
The concluding explicatory clause, " that is, His flesh," has
commonly been suppose<l to refer to the words which imme-
diately precede it — " the vail ;" and has been considered as
teaching that Christ's body was the antitype of the vail which
divided the holy from the most holy place, and that the rend-
ing of that vail was emblematical of EUs death. To this mode
of interpretation there are, however, great objections. Through-
out this Epistle, as the holy of holies is evidently the heaven of
heavens, so the holy place — ^the tabernacle and its vails — seems
as plainly to be the visible heavens, through which our High
Priest entered into the heaven of heavens. Besides, though the
rending of the vail, taken by itself, and its consequence, the
laying open of the holy of holies, may be considered as a fit em-
blem of the death of Christ, yet the figure does not hold in the
point referred to : the high priest left the vail behind when he
entered^ — Christ carried " His flesh," BKs human nature, along
vrith Him to heaven.
I i^n disposed to consider the words, " that is, of His flesh,"
^ The ot/y refers back to what immediately precedes, but especially to
chap, ix., where it was shown that Christ has entered into the true holy of
holies.— Tholuci^
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I tPISTLE TO THE HEBREWS. tCHAP. :SL 19-XIL tt.
AS referring to the enlarance of our Lord into the holy place,-^
the word ' entrance' being understood^ thns : ^ that ra, the en-
trance of His flesh ;" just as the word ^ tabernacle' is understood
in the parallel passage, — '^ a greater and more perfect tabernacle^
that i% not the tabernacle of this building*" The passage witfa^
out the parendiesis would read thus t — ^^ Having then, brethren,
boldness in reference to the entrance of Jesus by His own blood
into the holiest of all^ through the vail, that is, the entrance of
His flesh.-
Having thus endeavoured to ascertain the true construction
of this somewhat involved and difficult passage^ let us shortly
illustrate the glorious truths which it unfolds : — Jesus Christ,
our great High Priest, has entered into the holiest ; He has
done so by His own blood ; He has done so through the vail ;
He has done so bodily ; and He has consecrated this entrance
for us, a new and a living way. You will observe that these
are just the great truths whidi the Apostle had been stating
and illustrating in the preceding section.
Jesus has " entered into the holiest," t.e., into heaven. He
is ^^ a great High Priest passed into tibe heavens," — a ^^ High
Priest set on the right hand of the Majesty in the heavens,"-^-**
*' He is entered in into the holy place," — ^^ not the holy places
made with hands, but into heaven itself »"^
He has entered in " with blood," with His own blood ; f.e.,
His entrance into heaven as our High Priest is the result of the
all-perfect expiation of our sins, which He effected by the shed-
ding of His own blood. " When He had by Himself purged
our sins. He sat down on the right hand of the Majesty on
high." " For the suffering of death. He was crowned with
glory and honour." " As the Captain of salvation. He was
made perfect through suffering." " Having been made perfect
through the things which He suffered, He is become the Author
of eternal salvation to all who obey Him." ^^ He is entered in,
not by the blood of goats and calves, but by His own blood."
*^ After He had offered one sacrifice for sins, He for ever sat
down on the right hand of God."*
He has entered ^* through the vail ;" that is, through the
visible heavens, of which the tabernacle and its vails, as con-
t)ealing the holy of holies from general inspection, as necessaiy
> Heb. iy. 14, viii. 1, ix 12, 24. » Heb. L 3, ii. 9, 10, v. «, ix. 12, 4. W.
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FABT n. S 1.} QENEBAL EXHORTATION AND WABKING. 5
to be gone through in order to enter it, were «nbleinatical«
Our " great High Priest is passed through the heavens.^ " H©
is entered into the holj place, through a greater and more perfect
tabernacle than the tabernacle of this building."^
He has entered bodilj into heaven. His entrance is the
entrance of His '^ flesh," or body, %.e.y of Him as embodied ; }ust
as to ^^ present our bodies living sacrifices,'^ means, ^ present our«
selves as embodied beings.' Our Lord's entrance is not a meta^-
phoricai entrance ; it is as real as that of the high priest, which
was its emblem. The same God-man Jesus who died on the
cross, ascended up through these heavens, far above them, into
the heaven of heavens; and there, in human nature, as the
representative of His people. He appears in the immediate pre-
sence of God.
The only other principle contained in these words is that
expressed in the parenthetical clause. This bodily entrance
into the holiest by His own blood, through the visible heavens,
^ He has conseorated for us, a new and living way." The word
" consecrate" literally means, ^ opened up ;' and it matters very
little whether you understand it in its primary or secondary
sense. The idea which the Apostle here expresses is the same
as that brought forward in the 20th verse of the 6th chapter,
where Jesus is represented as entering as our " Forerunner"*
within the vaiL The general meaning is plainly this : — ^ By
His bodily entrance through these visible heavens into the
heaven of heavens, on the ground of His atoning sacrifice. He
has secured that in due time all of us who are His people shall
also, through that blood, bodily pass through these heavens into
the heaven of heavens.' When He went away He said to His
disciples, ^ In My Fath^s house are many mansions : if it were
not so, I would have told you. I go to prepare a place for you.
And if I go and prepare a place for you, I will come again, and
receive you unto Myself ; that where I am, there ye may be
also."' He is gone to f^orj through His own blood, that
through that blood He may bring the whole company of the
^ many sons to glory •^' Through the power of His atonement
it is secured that they shall all, like Him, be raised from the
dead, and, like Him, be tak^i up to heaven. These ^ vile
bodies" being changed, " and made like unto His glorious body,"
» Heb. iv. 14, ix. 11, 12. « ^fiJV>A*o^ * Job" »▼• 2, «.
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ff. EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XII. 29.
thej ^^ shall be caught up to meet Him in the air/' and go with
Him to the heai^en of heavens.
This mode of entering heaven^ which Christ has opened for
us, is " a new and a living way." His entrance to heaven is
our way of entering it ; and it is a new way — ^a way totally dif-
ferent from that in which innocent man would have entered
heaven — a way belonging to the New Covenant, in which all
things are new — a way which man could never have opened
up, and newly proclaimed in the doctrine of Christianity. " A
living way" seems equivalent to ^ a life-giving way — ^the way of
life to life,' in all the extent of meaning which belongs to
that peculiarly emphatic term. To have followed the Jewish
high priest intathe holy place would have been death.
Now, concerning this " entrance of our Lord Jesus into the
holiest," we have " boldness." This is the same word which in
chap. iii. 6 is termed "confidence," and chap. iv. 16, "bold-
ness." It properly signifies ^ freedom of speech,' but often is
used for that state of firm belief and assured confidence which
leads to freedom of speech and determination of action.^ Here
it is, I apprehend, expressive of that state of mental confidence
which naturally springs from the knowledge and faith of the
truths here referred to. * Having confidence of mind in refer-
ence to our spiritual interests ; knowing and being sure, as we
are, that Christ as our High Priest has gone bodily to heaven,
and that in due time, through His death and exaltation, we
shall be taken bodily to heaven also.' This, then, is the first
principle which the Apostle takes for granted as having been
already abundantly established.
The second is, that "we have a great Priest over the house
of God." The word "having" is very properly repeated here
to make out the sense. Perhaps the whole phrase, " having
boldness," or confidence, should have been repeated. "The
house of God " may signify either the family of God, or the
temple of God. It is plainly used in the first sense in the
beginning of the 3d chapter. Though I cannot speak with
perfect conviction on the subject, I think it probable that it
here means the temple of God — the celestial temple.* We
* Eph. iii. 12; Heb. iii. 6, iv. 16; 1 John ii. 28^ iii. 21, iy. 17,
y. 14.
> Gomp. X. 19, viii. 1, 2, ix. 24, yii. 25, iv. 16. M used as ch. iii. 6.
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PART n. S 1.] GENERAL EXHOBTATION AlTD WARNING. 7
know that our Lord Jesus, as our High Priest, is gone to
heaven ; and we know also, that there He is over the temple of
Grod — ^that everything with respect to the acceptable mode of
worship is committed to Him*
The truth here stated, like those formerly referred to, is
spoken of as one already established. The greatness of Christ
Jesus as a Priest is the grand subject of the third and principal
section of the Epistle ; and that He is over the celestial temple,
is distinctly asserted in the 1st verse of the 8th chapter.
On the foundation of these principles, the Apostle proceeds
to exhort the Hebrews to ^^ draw near with a true heart, in full
assurance of faith," and to ^^ hold fast the profession of their
faith without wavering ; for He is faithful that promised."
Since these things are so, and since we have abundant evi-
dence that they are so, "let us," sap the Apostle, "draw near
with a true heart, in the full assurance of faith, having our
hearts sprinkled from an evil conscience, and having our bodies
washed with pure water. Let us hold fast the profession of our
faith without wavering ; for He is faithful who hath promised."
To "draw near" is the same as to "come to God" — to
"come to the throne of grace;" and is expressive of worship-
ping Gdd as a reconciled Divinity. The language in which this
idea is expressed is borrowed from the Jewish ritual. In all their
religious exercises they looked towards, and in many of them
they approached towards, the emblem of Jehovah's favourable
presence in the holy of holies. " Let us draw near " is just
equivalent to — ' let us worship God as the God of peace — ^let us
draw near to Him as propitious to us.'
And let us do so " with a true heart." This phrase seems
to me very nearly synonymous with our Lord's description of
acceptable worship, John iv. 24: " Li spirit and in truth."*
" Let us draw near to Gt)d " — ^not by mere bodily service, but by
the exercise of the mind and heart — not figuratively, but really
— "with a true heart," — ^with the mind enlightened with the
truth, and with the heart made true^ sounds uprighty through the
influence of this truth; not under the influence of the "evil
1 It is the Heb. th\^ 3^3, rendered dT^nitrvi Kupl/a by the LXX., Isa.
xxxYiii. 8, and xap^iu rfXf/«,*l Kings Tiii. 61, xi. 4, xv. 8. Theophylact thus
explains it: dl6\9Vy dwTroKplrov xpogroif dli>.^vf^ dhttorufcrw^ fAil^iv dfi(Pf
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er BPttTCB TO tHE HSBBBWm [CHAP. X. 19-Xa !•.
h€ftart of enor and unbelief/' which leads men away from God,
bat tmder the influence of the heait of tmlh and faitii, whieh,
by uniting the mind and heart of matt to the mind and heart of
God, gives real fellowship with Him.
Christians are exhorted thus to draw near to GKxl, ^^ in the
fuU assurance of faith." ^' The full assurance of faith" is just
equivalent to— ^ the fullest and most assured belief.' The ques^
tion naturally occurs, The full and most assured bdief of what?
And the answer is easy : The full and assured belief of that re-
specting which we have confidence-^that Christ as our High
Priest has bodily passed through these heavens into the heaven of
heavens by His own bloody thereby proving the perfection of
His atoning sacrifice, and tiie efficacrp* of his intercession ; and
thus securing that in due time we Asll also enter in a similar
way into the heavens; and that in heaven, whither He has
entered as our Forerunner, He is a great High Priest over
the celestial temple, having everything connected with the ac-
cqytable worship of GxkI committed to EKs management. We
ought to draw near to God with this full assurance, because
we have the most abundant evidence that these things are true,
and because it is tiie assurance of these things which enables us'
to draw near. It is the faith of the truth respecting the reality
and efficacy of the sacrifice of Jesus Christ, and the hope that
rises out of that faith, that enable us t6 draw near to J?tm,
from whom, but for this faith and hope, had we just views of
His holiness and justice and power, we would seek shelter, if
possible, under rocks and mountains.
It is a just and important remark of Dr Owen, respecting
tlie meaning of t^e phtuse, << assurance of faith," — ^^The full
assurance of faith h^:e respects not the assurance that any have
of thdr own salvation, nor any degree of such assurance ; it is
only the full satisfaction of our souls and consciences of the
redity and efficacy of Christ's p*iesthood to give us acceptance
with God, in oppontion to all other ways and means thereof,
that is hitended." ^Let us draw near in the full assurance of
faith," is just — < Let us wc^faip God in the firm faith of these
* truths.'
The two following clauses have, in later times, very generally
been ccmsid^red as both referring to the exhortation, ^ let us draw
near/' and as descr^ve of ikm qualsficalkms of an acceptabk
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FAItt IL i L] GENERAL fiXHOBTATlOK AKD WAENING. 9
^oitehipper. ^Having tlie heart sprinkled from an evil con-
science, and the body washed with pure water," has been con-
sidered as JQst equivalent to such phrases as — ^^being purified
from all filthiness of the flesh and of the spirit," — ^^ being sanc-
tified in the whole man, soul, body, and spirit ;" and the Apostle
has been supposed to teach the important truth, that the worship
of men living habitually in the indulgence either of internal or ex-
ternal sin cannot be acceptable. I cannot but take a somewhat
different view of the matter. This is no doubt an important
truth, but it has no particular bearing on the Apostle's argument.
The ccmstmction of the original text induces me, along with
many of the most learned both of ancient and modem expositors,
to connect the phrase, ^^ and having our bodies washed with pure
water," not wirii the exhortation, ^ let us draw near," but with
the exhortation, ^^ let us hold fast our profession ; thus: ^^Let us
draw near, having our hearts sprinkled from an evil conscience ;
and having our bodies washed with pure water, let us hold fast
the profession of our faith."
The words, " having our hearts sprinkled from an evil con-
science," appear to me not so much intended to state that we
must be holy in heart if we would acceptably worship God, as
to bring forward the truth, that '^ having a heart sprinkled from
an evil conscience, through the full assurance of faith," we may,
and we ought, to draw near to God as the God of peace. *^ An
evil conscience " is a consci^ice burdened and polluted with the
sense of unpardoned guilt. A man who has offended God, and
knows this, fmd who has no scdid ground of hope of pardon, is
totally unfit for affecticmate fellowship with God. His mind is
a stranger to confidence and love — ^it is full of jealousy, and
fear, and dislike. The man must get rid of this "evU con-
science " in order to his coming to God. This is expressed by
tiw Apostle by the " heart being sprinkled from this evil eon-
scienoe." The " evil conscience " occupies the same place, as a
bar in the way of spiritually drawing near to God, as cere-
BMnial defilement did in the way of ceremonially drawing near
to God; and as ceremonial defiJement was removed by the
qnnnkling of the blood of the ritual expiatwy sacrifice, so the
«evil conscience" is removed by what he terms Ae sprinkling
of the Mood of Christ. That which in the New Covenant cor-
lespond^ to the sprinkling <tf the bloody is/^ the faith of the truth
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10 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xa ».
as it is in Jesus," by which the sinner is delivered from the
jealoasies of guilt, and the tormenting fear of divine vengeance.
The words, then, are just equivalent to — ^Having obtained
freedom from those jealousies and fears which arise out of un-^
pardoned guilt, and keep us at a distance from God, — having
obtained freedom from these by the faith of these truths, let us
draw near to God.' There is an allusion to the consecration of
Aaron and his sons, whose garments were sprinkled with blood
that they might enter into the sanctuary. Christians are in-
vited, sprinkled inwardly-— on the conscience with the blood of
the only effectual atoning sacrifice, — not only Into the sanctuary,
but into the holy of holies, where God is, and where the Fore-
runner is also.
It must be evident to every person who has attentively
considered and distinctly understood what has been said, that
the Apostle's exhortation naturally rises out of and is strongly
enforced by the principles on which it is grounded. ^ Since
we have the most satisfactory evidence that Christ Jesus has
bodily gone through these visible heavens into the heaven of
heavens, on the ground of His own meritorious, expiatory death,
thus proving at once the perfection of His sacrifice and the
prevalence of His intercession ; and since He has thus secured
that all we, believing in Him, shall in due time enter into the
heaven of heavens in the same way, — ^let us worship Jehovah as
the God of peace, with enlightened minds and upright hearts,
in the assured faith of these truths, by which we are delivered
from those jealousies and fears which a' guilty conscience pro-
duces, and which prevent us from approaching Jehovah as the
propitiated Divinity, reconciling the world to Himself, not im-
puting to men their trespasses.'
It must be equally plain that the Apostle meant his readers
to draw the conclusion — ^ How much better is the way of draw-
ing near to God which is thus opened up than the way of.
drawing near to Him by the ritual of Moses, and how foolish
as well as criminal would it be to abandon the former and re-
vert to the latter!' The Jews, on the ground of the entrance of
their high priest through the tabernacle and its vails into the
material holy place by the blood of animal sacrifices, though
they had no reason to hope they were ever to be allowed to go
into the holiest, were yet encouraged tremblingly to approach
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PABT n. S 1.] GENERAL EXHOBTATIOK AND WABNINa. 11
towards the emblem of the reconciled Divinity, having their
bodies purified from ceremonial defilement by the sprinkling of
^'the blood of bulls and goats." But we Christians have the most
satisfactory evidence that our High Priest has passed through
these heavens into the heaven of heavens by His own blood,
and has secured that in due time we shall follow Him ; and
through the faith of this truth, our consciences are freed from
those jealousies and fears which prevent spiritual intercourse
with God, and therefore we can, and we ought, in the spiritual
institutions of our holy faith, to cultivate affectionate and child-
like intercourse with Jehovah as our Father, because His Father
— ^as His God, and therefore our God.
The Apostle's second exhortation is in these words : '^ And
having our bodies washed with pure water, let us hold fast the
profession of our faith without wavering." The great body of
MSS. read, "profession of our hope," which seems to be the
true reading. It does not, however, materially alter the sense.
" The profession of our hope" is just equivalent to — ^ the hope
we profess, the acknowledgment we have made of our hope.*
"Let us hold this fast;" t.e., Met us not abandon it. Let us
not be induced by any worldly motive to apostatize from the
faith of Christ, and thus abandon that hope of entering at last
into the true holy place by the blood of His sacrifice, of which
we have made a solemn acknowledgment.'
That solemn acknowledgment was made when they sub-
mitted to baptism ; and to this, I apprehend, the Apostle refers
when he says, " having your bodies washed with pure water."
Some have supposed that the allusion is to the divers washings
or immersions under the law, by which both the priests and the
people were purified for approaching God in worship, and that
the Apostle^ as it were, says, ^ As you have the substance of
which the sprinkling of blood was an emblem, so you have also
the substance of which the washing of water was an emblem.'
1 have already, however, stated to you what appear to me
satisfactory reasons for considering the words before us as
standing in connection, not with the injunction, " let us draw
near," but with the injunction, " let us hold fast." And if this
mode of connection is adopted, there can scarcely be any doubt
that the reference is to Christian baptism. Submitting to
Christian baptism by a Jew was a renunciation of Judaism —
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13 EPISTIJS TO THB HEBKEWa [CHAP. X Vh-XtL 29.
it was a public and soleixua acknowledgment of his hope in
Christ* It was a dedaiatioa that he considered himaelf as one
with Christ — as having died with Hixn^ been buried with Him^
been raised with Him, — and of his expectation of a personal re-
surrection and ascension entirely on the ground of what He did
and suffered, ^^the Just One in the room of the unjust" That
this was the import of a person's submitting to baptism, seems
plain from the words of the Apostle : ^^ Know ye not, that so
many of us as were baptized into Jesus Christ were baptized
into His death ? Therefore we are buried with Him by baptism
into death ; that like as Christ was raised up from the dead bj
the glory of the Father, even so we also should walk in newness
of life. For if we have been planted together in the likeness of
His death, we shall be also in the likeness of His resurrecti<Mi :
knowing this, that our old man is crucified with Him, that the
body of sin might be destroyed, that henceforth we should not
serve sin." " For as many of you as have been baptized into
Christ have put on Christ. There is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor female:
for ye are all one in Christ Jesus. And if ye be Christ's, then
are ye Abraham's seed, and heirs according to the promise."^
The substance, then, of the Apostle's exhortation seems to be, —
^ Having in your bapti^n made a solemn acknowledgment of your
hope of eternal life through Christ Jesus, hold fast the hope which
you have acknowledged, in opposition equally to the threats of
persecutors and the sophistical reasonings of false teachers.'
He adds a very powerfully persuasive motive in the words
which follow : ^^ For He is faithful who has promised." God,
to give the ^^ heirs of salvaticoi " ^^ strong consolation," has con->
firmed by an oath that declaration in reference to the everlast-
ing priesthood of Jesus Christ, on which all their hope depends ;
and He cannot lie — ^He cannot deny Himself* Ho can as soon
cease to exist as cease to be faithful to His promise. ^^ He ia
not a man, that He should lie ; nor the son of man, that He
should repent." And He has proved His faithfulness in ac-
complishing the promise with regard to our great High Priest.
He has brought Him — according to His promise, that ^^He
would not leave His soul in the separate state, nor suffer Hia
Holy One to see corruption,*'— He has " brought Him from
*- fiom. vi. a-6 ; GaL iiL 27^29.
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PABT n. I L] OBKERAL SXHOfiTATIOK Ain> WARNING. 18
^e dead ;" aod He will in dae time fulfil all.the promisCT wtiich
He has made to His peo{4e) bringing them again from the dead^
and giving them that ^^ kingdom {prepared for them before die
lotindation of the world.'' A consideration of th^ faithfolness
of the Promiser is the principal means of strengthening faith in
the promise.
Vers. 2iy 25. ^^ And let us consider one another to provdte
tmto love, and to good works : not f orsaldng tiie assembling of
ourselves together, as tiie manner of some is; but exhorting
one another : and so much the more, as ye see the day approach-
ing." For the purpose of mutually confirming each other in the
hope of the Gospel, the Apostle exhorts the Hebrew Christians
to " consider one another, to provoke unto love and good works.**
Christians are not merely to be concerned about their improve-
ment and safety as individuals, but as members of one body
they are to seek to promote each other^s best interests. They
are to ^consider each other." They are to attend to each
other^s wants, infirmities, temptations, and dangers, and to ad-
minister suitable assistance, advice, caution, admonition, and
consolation. In this way they are to stir up each other "to
love." The word "provoke" is ordinarily used in a bad sense,
but here it is just equivalent to ^ excite.' They are to act the
part which is calculated to call forth in one another^s bosoms
the workings of that peculiar affection which all Christians
have to each other. By doing offices of Christian kindness,
they are to excite Christian love in return. They are required
to excite each other "to good works;" ue.j I apprehend, to the
"labodr of love."* They are to "do good to all as they have
opportunity," and " especially to those of tiie household of faith."
Such a course was calctdated at once to confirm tiieir own
faith and that of their brethren. The faith of the truth, and
that holy love which it produces, act and react on each other.
Accordingly, the Apostle exhorts the Hebrew Christians to be
r^olar in attending on the stated meetings for instruction and
worship: "Not forsaking the assembling of yourselves to-
gether."^ It is by means of the public assemblies or diurches
1 Heb. vi. 10.
* iTiovvayuyip^ — ^perbi^ in oontradistinction to ffvp»yi>yi9, the name
for the ordinary Jewish religioas wo mb He s^ as if the 'twiv. saperseded
the 9.
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14 EPISTLE TO THE HEBBEWS. [CHAP. X. 19~XIL 29^
of the saints that the visible profession of Christ's name is kept
up in the world ; and the exercises in which Christians there
engage — reading, preaching the word, prayer, the Lord's
Sapper — are all well calculated to strengthen their faith and
hope. " Some " ^ of the Hebrew Christians had become negligent
in attending to this duty. The Apostle calls on his readers, in-
stead of imitating the conduct of these persons, to ^^ exhort one
another." His meaning may be, to exhort one another to attend
on these assemblies ; or, generally, as chap. iii. 12, 13, to exhort
one another to be '^stedfast and immoveable, always abound-
ing in the work of the Lord."
He adds a powerful motive : ^^ And so much the more, as ye
see the day approaching." "The day" here referred to seems
plainly the day of the destruction of the Jewish State and
Church. That day had been foretold by many of the prophets,
and with peculiar minuteness by our Lord Himself : " And He
said, Take heed that ye be not deceived : for many shall come
in My name, saying, I am Christ ; and the time draweth neair :
go ye not therefore after them. But when ye shall hear of
wars and commotions, be not terrified : for these things must
first come to pass ; but the end is not by and by. Then said
He unto them. Nation shall rise against nation, and kingdom
against kingdom: and great earthquakes shall be in divers
places, and famines, and pestilences; and fearful sights and
great signs shall there be from heaven. But before all these,
they shall lay their hands on you, and persecute you, delivering
you up to the synagogues, and into prisons, being brought be-
fore kings and rulers for My name's sake." ^ He assures His
followers that in that awful destruction they should be pre-
served. But this security was only to be expected in attending
to His cautions, and persevering in faith, and hope, and holiness:
" Take heed that ye be not deceived : for many shall come in
My name, saying, I am Christ ; and the time draweth near :
go ye not therefore after them." "Take heed to yourselves,
lest at any time your hearts be overcharged with surfeiting, and
drunkenness, and cares of this life, and so that day come upon
you unawares." "But he that shall endure unto the end, the
same shall be saved."' These events were now very near; and
1 Kct0c»i Uq{ T19I9, by meiosis for w-oxxo/f. * Luke xxi. 8-12.
« Luke xxi. 8, 34 ; Matt. xxiv. 13.
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PABT n. § Ij GENERAL EXHORTATION AND WARNING. 15
the harbingers of their coming were well fitted to quicken to holy
diligence the Hebrew Christians^ that they might escape the
coming desolation. But the Apostle, to impress on their minds
Btill more strongly the infinite importance of perseverance in
the faith and profession of the Gospel^ lays before them a
peculiarly impressive view of the complete and "everlasting
destruction " which awaits /the final apostate in a future state.
Vers. 26, 27. " For if we sin wilfully after that we have
received the knowledge of the truth, there remaineth no more
sacrifice for sins, but a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries."^
The first point which here requires our attention is the de-
scription of the persons of whom the Apostle is speaking. That
description consists of two parts. They are such as " have re-
ceived the knowledge of the truth ;" and such as, "after having
received the knowledge of the truth, sin."
They are such as "have received the knowledge of the
truth.'* By the truths we are, without doubt, to imderstand
Christianity, which is not only truth as opposed to falsehood
and error, but — what we apprehend, probably, was chiefly in the
Apostle's view — ^is truths or reality, as contrasted with the sha-
dows of the Mosaic economy. The truth, the reality, of which
the shadow was given by Moses in the law, " came by Jesus
Christ." The Gospel makes known to us the real High Priest,
the real sacrifice, the real holy place. To " receive the know-
ledge of this truth," is not only to be furnished with the means
of obtaining a knowledge of Christian truth, but actually to
apprehend its meaning and evidence in some good measure, so
as to make a credible profession of believing it. To " receive
the knowledge of the truth," seems just the same thing as the
** being enlightened," which is spoken of in the 6th chapter.
Now, it is taken for granted that persons who " have re-
ceived the knowledge of the truth" may sin. The persons who
are here described are persons who, " after they have received
^ Vers. 26-31. These are awfully impressiye words. As a learned in-
terpreter (Carpzov) remarks, in language suggested by a noble passage
of Jerome — "Non loquentem, sed tonitrua detonantem Periclea audimus
]^aiilum, et tremimus. Horrenda expectatio judicii, irarum Brevities, setema
mortis calamitas, infelix in viventis Dei manus lapsus (verba quot, tot ful-
mina), manent bos, qui veri cognitionem aasecuti, data opera peccant.^'
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16 BPIflnW TO TW HEBKBWS. [CHAP. X 19-3Cn. ».
the knowledge of the tmtb^ mmJ^ The word «m here is plainly
used in a somewbt^ peculiar sense* It is descriptiv^e not of sm
generally, but of a particular kind of sin, — apostasy from ^Iste
faith and profession of the truth, once known and professed.
^The angels that sinned" are the apostate angels. The i^c>-
atasy described is not so much an act of apostasy as a state of
apostasy. It is not, ^ If we have sinned, if we have apostatized;'
but, ^If we sifij if we apostatize, if we oontinue in apostasy.'
They are described as not only habitually sinning, or tm
ocmtinuing in a state of apostasy, but as doing tinBmlfuUy; ismj
obstinately, determinedly, in opposition to all attempts to re-
claim them. The contrast implied in the use of the word
^^ wilfully " does not seem so much between sins committed in
ignorance and sins committed knowingly, as between a tem^
porary abandonment of the faith and profession of the Gk)spel,
xmder the influence of fear, or some similar motive, and a de-
termined, persevering, Bxiel apostasy. The character here de-
scribed, then, is that of a man who has at one time obtained
$uch a knowledge of the meaning and evidence of the Gospd
as to induce him to make an open profession of Christianily,
but who has as openly abandoned its profesdon, and lives in a
state of determined apostasy.
With regard to such a person, the Apostle dechures Aat
^ there remains no more samfice for sins." The persons im-
mediately referred to were Jews. When they became Chrisi-
tians, they gave up the legal sacrifices for sin; but tiien,
in the one sacrifice of Christ th^ found what infinitdy more
than supplied the deficiency. But, lenouncing the sacrifice of
Christ, what are they to dot There is no salvation without
pardon — ^no pardon without a sacrifice for sin. In iq>ostatizing
from the faith of Christ, they have renounced all dependence
on His sacrifice : and there is no other. They may leium to
the legal sacrifices, but these '^ never could take away sin ; " and
now that the substance is come, of which they were but the
shadow, diey are no longer useful even for the subsidiary pur-
pose they once served. Jesus is the High Priest promked in
the ancient oracle. It is vain to lodL for another ; and it is
equally in vain to look for His appearing a second time to offer
sacrifice. To the apostate, then, ^^there remaineth no more
sacrifice for ans."
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PART n. § L] GENERAL EXHORTATION AND WARNING. 17
The Apostle's assertion is not, ^ If a person apostatize, there
is no hope of his obtaining pardon through the one sacrifice of
Christ ;' but it is, ^ If a person persevere in apostasy, putting
awaj from him the one sacrifice of Christ, there is not, there
cannot be, for him anj other sacrifice for sin.' The apostate
must perish, not because the sacrifice of Christ is not of efficacy
enough to expiate even his guilt, but because, continuing in his
apostasy, he will have nothing to do with that sacrifice which is
the only available sacrifice for sin.
Instead of another sacrifice for sin remaining for the apos-
tate, so that, though he give up Christ, he may yet- be saved,
there remains for him nothing ^^but a certain fearful look-
ing for of judgment and fiery indignation, which shall devour
the adversaries." The word "judgment" here, as in many
other places, is equivalent to ^ punishment,' to which the sinner
is doomed or adjudged : James ii. 13 ; 2 Pet. ii. 4. When it
is said that " there remains" for the apostate " a fearful look-
ing for" of this punishment, the meaning does not seem to be
that every apostate is haunted by a dreadful anticipation of
coming destruction ; for, though this has been the case with some
apostates, it is by no means characteristic of all apostates : the
meaning is, the apostate has notliing to expect but a fearful
punishment.^ He has no reason to hope for expiation and par-
don, but he has reason to fear condemnation and punishment.
The epithet certain here, does not denote either an assured
expectation, or the certainty of the punishment. It is used in
the* same way as in the expressions, ^ a certain man,' ^ a certain
place,' ^ a certam occurrence.' It is intended to suggest the idea
that the punishment to be expected by the apostate is a punish-
ment of undefined, undefinable magnitude — something that is
inexpressible, inconceivable. We cannot exactly say what it is ;
we can only say that a certain awful punishment awaits him,
the nature and limits of which cannot be fully understood by
any created being. As a sinner, he is exposed to the wrath of
God. He obstinately refuses to avail himself of the only " covert
from this" fearful " storm," and therefore he must meet it in
all its terrors. It must break on his unsheltered head. And
" who knows the power of His anger?" The extent of infinite
power must be measiured, the depths of infinite wisdom must be
^ Equivalent to ix^ox'i *p^9tas (pofit^Ag,
YOU n. B
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18 EPISTLE TO THE HEBREWS. [CHAP. X 19-XIL 29.
fathomed, ere that awful question can be resolved. We can
only say, *^ According to His fear, so is His wrath.'* The most
dreadful conception comes infinitely short of the more dreadful
reality. We can only say of it, ^ It is a certain fearful punisH-
ment which the apostate has to expect.'
This punishment is further described as " fiery indignation."
There remains for the apostate, indignation or wrath, even the
wrath of God. God is angry with him for all his sins, and espe-
cially for the sin of apostasy ; and this " wrath of God abideth
on him." He is exposed to the fearful effects of God's moral
disapprobation and judicial displeasure ; and having renounced
the sacrifice of Christ, he has nothing to save him from these.
The displeasure of God is termed " fiery indignation," or indig-
nation of fire,' to represent in a striking manner its resistless,
tormenting, destroying efficacy.
It will prove its power in "devouring the adversaries."
'^ The adversaries" here, are, I apprehend, primarily the unbe-
lieving Jews. The Apostle does not say here, as he does else-
where, " those that believe not," — ^^ those who obey not the
Gospel of Christ;" but, ^^the adversaries.** The appellation is
peculiarly descriptive. The unbelieving Jews were actuated by
a principle of die most hostile opposition to Christ and Chris-
tianity : "Who both killed the Lord Jesus and their own pro-
phets, and have persecuted us ; and they please not God, and are
contrary to all men."^ The "fiery indignation" of God is to
*^ devour" these adversaries, and along with them the apostates
from the faith of Christ.
It is not improbable that here, as in the passage just quoted
from the Epistle to the Thessalonians, there is a reference to
the awful judgments which were about to befall the unbelieving
Jews, and in which the apostates were to have their full share ;
but the ultimate reference seems to be to the great " day of wrath
and revelation of the judgment of God," when "the I^ord
Jesus shall be revealed from heaven, with His mighty angels, in
flaming fire, taking vengeance on them that know not God, and
obey not the Gospel of our Lord Jesus Christ,"' who " shall be
punished with everlasting destruction from the presence of the
Lord, and from the glory of His power." Such was the punish-
ment which awaited the apostate of the primitive age, and mate-
1 1 ThesB. IL 15.
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PART IL S 1.] GENERAL EXHORTATION AND WARNING. 19
rially the same is the punishment which awaits the apostate of
every succeeding age.
In the verses which follow we have at once an illustration of
the certainty and severity of the doom which awaits the apos-
tate, and a vindication of the justice of that doom. Vers. 28, 29*
" He that despised Moses' law died without mercy under two or
three witnesses : of how much sorer punishment, suppose ye^
shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant, where-
with he was sanctified, an unholy thing, and hath done despite
unto the Spirit of grace t"
The general sentiment obviously is — ^If their punishment
shall exceed in severity that of the despiser of Moses' law as
much as their crime exceeds his in heinousness — and strict jus-
tice requires and secures this, — then it will be severe indeed.'
Let us proceed now to examine these dreadful words somewhat
more minutely.
The person with whom the apostate is compared, is ^^ the
despiser* of Moses' law." In every violation of a law there is
an implied contempt of the law and the lawgiver. But " the
despiser of Moses' law" is plainly not every violator of that law ;
since for many of its violations there were' expiatory sacrifices.
" The despiser," or annullery " of Moses' law," is the person who
acts by the law of Moses the part which the apostate does by
the Gospel of Christ, who renounces its authority, who deter-
minedly and obstinately refuses to comply with its requisitions,
I cannot help thinking that the Apostle has probably a peculiar
reference to the person who, having violated the law of Moses,
refuses to have recourse to the appointed expiations. But what-
ever there may be in this, " the despiser of Moses' law" is the
person who treats Moses as if he were an impostor, and re-
fuses, obstinately refuses, to submit to his law as of divine
authority.
Now, such a person under the Mosaic economy, whether a
native Jew or a sojourner in the Holy Land, was doomed to
death. He " died without mercy under^ two or three witnesses ;"
t.e., when the crime was satisfactorily proved, he was capitally
^ ixl^ — expressive of the condition on which their condemnation and
punishment depend ; =» the Heb. '•fi"^^ : Deut. xvii. 6, xix. 15.
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20 . EPISTLE TO THE HEBREWS. [CHAP. X. UHXIL 29.
punished ; and it was particularly enjoined, that in such cases
no pardon nor commutation of punishment should be allowed.
The highest punishment man can inflict on man was in such
cases uniformly to be inflicted. The best illustration of this
statement of the Apostie is to be found in the law to which he
refers. ^ If thy brother, the son of thy mother, or thy son, or
thy daughter, or the wife of thy bosom, or thy friend, which is
as thine own soul, entice thee secretiy, sayings Let us go and
serve other gods, which thou hast not known, thou, nor thy
fathers; namely, of the gods of the people which are round
about you, nigh unto thee, or far off from thee, from the one
end of the eartii even unto the other end of the earth ; thou
shalt not consent unto him, nor hearken unto him ; neither shall
thine eye pity him, neither shalt thou spare, neither shalt thou
conceal him : but thou shalt surely kill him ; thine hand shall
be first upon him to put him to death, and afterwards the hand
of all the people." — " J£ there be found among you, within any
of thy gates which the Lord thy God giveth thee, man or woman,
that hath wrought wickedness in the sight of the Lord thy God,
in transgressing His covenant, and hath gone and served other
gods, and worshipped them, either the sun, or moon, or any of
the host of heaven, which I have not commanded ; and it be
told thee, and thou hast heard of it, and inquired diligently,
and, behold, it be true, and the thing certain, that such abomi-
nation is wrought in Israel ; then shalt thou bring forth that
man or that woman, which have committed that wicked thing,
unto thy gates, even tiiat man or that woman, and shalt «tone
them with stones, till they die. At the mouth of two witnesses,
or three witnesses, shall he that is worthy of death be put to
death ; but at the mouth of one witness he shall not be put to
death. The hands of the witnesses shall be first upon him to
put him to death, and afterward the hands of all the people : so
thou shalt put the evil away from among you."^ The justice
of this law would be very readily admitted by those to whom
the Apostie refers, and must be evident to every person who
acknowledges the divine legation of Moses. These, then, are
the principles which lie at the foundation of the Apostie's argu-
ment, that ^^ the despiserof Moses' law" was doomed to certain
death, and that it was just that he should be thus doomed.
> Deut. xiii. 6-9, xvii. 2-7.
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PABT II. I 1.] GENERAL EXHORTATION AND WARNING. 21
He now goes on to describe the conduct of the apostate in
such language as to make it plain that he is far more deeply
criminal than " the despiser of the law of Moses," and thus to
prepare the way for the conclusion to which he wishes to bring
his readers, that he shall most certainly be far more severely
punished. The apostate is one who has " trodden under foot
the Son of God." The general idea is — * He has treated with
the greatest conceivable contempt a personage of the highest con-
ceivable dignity/ " The despiser of Moses' Jaw" trampled under
foot Moses as a divine messenger — the servant of God ; but the
apostate " tramples under foot" Jesus, who is a divine Person —
" the Son of God." « Trampling under foot the Son of God"
may be considered as referring generally to the dishonour done
to Jesus Christ by apostasy. It is a declaration that He is an
impostor, — a declaration that His Gospel is " a cunningly devised
fable." But I cannot help thinking that there is a peculiar
reference to the dishonour done to Christ Jesus as the great
sacrifice for sin by the apostate. The sacrifice He offered was
Himself. Now the apostate, in declaring that in his estimation
Jesus Christ had offered no sacrifice for sin, as it were tramples
on that sacred body, by the offering of which ^* once for all"
Christ Jesus made expiation for the sins of His people. Instead
of treating His sacrifice as it ought to be treated — as something
of ineffable value, inconceivable efficacy — ^he treads it under foot
as vile and valueless.
He ^^ accounts the blood of the covenant, wherewith he was
sanctified, an unholy thing." " The blood of the covenant" is
obviously the blood of Christ ; and it receives this name, because
by the shedding of this blood the New Covenant was ratified,
as the Old Covenant was by the shedding of the blood of animal
sacrifices.
Interpreters have differed as to the reference of the clause,
" by which he was sanctified," — some referring it to Christ, and
others to the apostate. Those who refer it to Christ explain it
in this way, — ^ By His own blood Jesus Christ was consecrated
to His office as an intercessory Priest' Those who refer it to
the apostate consider the Apostle as stating, that in some sense
or other he had been sanctified by the blood of Christ. I can-
not say that I am satisfied with either of these modes of inter-
pretation. I do not think that Scripture warrants us to say that
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2a EPISTLE TO THE HEBREWS. [CHAP. X. 19-XlL td.
any man who finally apostatizes is sanctified by the blood of
Christ in any sense, except that the legal obstacles in the way of
human salvation generally were removed by the atonement He
made ; and though I have no doubt that by His bloodshedding
our Lord was separated, set apart, sancti6ed, consecrated, and
fitted for the performance of the functions of an interceding
High Priest, I cannot distinctly apprehend the bearing which
Buch a statement has on the Apostle's object, which is obviously
to place in a strong light the aggravations of the sin of the
apostate. I apprehend the word is used impersonally, and that
its true meaning is, ^ by which there is sanctification.' It is just
equivalent to — ' the sanctifying blood of the covenant.' The
word " sanctify," as I have had occasion fully to show in
the course of this exposition, is used in a somewhat peculiar
sense in the Epistle to the Hebrews. It signifies, when used in
reference to men, to do what is necessary and sufficient to se-
cure them, who are viewed as unclean, favourable access to the
holy Divinity. When the blood of Jesus Christ, by which the
New Covenant is ratified, is called sanctifying blood, the mean-
ing is, that that blood shed expiates sin--^renders it just and
honourable in God to pardon sin, and save the sinner ; and that
this blood sprinkled (i.e., in plain words, the truth about this
blood understood and believed), " purges the conscience from
dead works," removes the jealousies of guilt, and enables us to
serve God with a true heart. This is the peculiar excellence of
the blood of Christ. It, and it alone, thus sanctifies.^
Now the apostate accounts this ^^ blood of the covenant, by
which," and by which alone, " there is sanctification, an unholy
thing ;" i.e.y a common thing, not a sacred thing, — and not only
an unconsecrated thing, but a polluted thing. The apostate,
instead of accounting the blood of Christ, by which the New
Covenant is ratified, possessed of sanctifying virtue, looks upon
it as a common, vile, polluted thing, — the blood not only of a
mere man, but the blood of an impostor, who richly deserved
the punishment he met with, — ^blood which not merely had no
tendency to sanctify, but blood which polluted and rendered
doubly hateful to God all who were foolish enough to place their
^ It was with great satisfaction I found Professor Moses Stuart had
come to the same conclusion as to the meaning of this phrase, translating
— -*' the blood of the covenant, by which exjnation has been made.**'
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PABT n. § L] GENERAL EXHOBTATION AND WABNING. , 23
hopes of expiation and pardon on its having been shed in their
room, and for their salvation.
The apostate is still further described as " doing despite to
the Spirit of grace." " The Spirit of grace" is a Hebraism for
^the gracious, the kind, the benignant Spirit.' It has been sup-
posed that this phrase is borrowed from Zech. xii. 10. But " the
spirit of grace" there being joined with '^ the spirit of suppli-
cation," seems descriptive, not of the Holy Spirit personally, but
of the temper He forms — ^ a grateful, prayerful temper.' By
" the gracious Spirit," I understand that divine Person who,
along with the Father and the Son, exists in the unity of the
Godhead ; and He is termed " the Spirit of grace," or " the
gracious Spirit," to bring before our minds the benignant object
of all His operations in the scheme of mercy. This benignant
Spirit the apostate is represented as " doing despite to," — as
treating with indignity and insult. That Holy Spirit dwelt in
" the man Christ Jesus." By that Holy Spirit numerous and
most striking attestations were given to the truth of His doctrine.
" God bare witness by gifts of the Holy Ghost, according to
His own will." When a man in the primitive age apostatized^
he necessarily joined with the scribes and Pharisees in ascribing
to diabolical agency what had been effected by the influence of
the Holy Ghost ; than which, certainly, a greater indignity, or
more atrocious insult, could not be offered to that divine Per-
son. There can be little doubt that the person described here
belongs to the class described in the 6th chapter, who are said
to have been " made partakers of the Holy Ghost ;" i.e.y to have
been themselves in tlie possession of the supernatural gifts of the
Spirit, as well as the subjects of His common operations. And cer-
tainly for such persons to ascribe the benignant operations of the
Holy Ghost on themselves to infernal agency, was the most out-
rageous and malicious indignity of which human nature is capable.
Such, then, is the crime of the apostate. He treats with
the greatest conceivable indignity two divine Persons — the Son
and the Spirit of God ; he " tramples under foot" Him whom
angels adore ; he counts polluted and polluting that which is
the sole source of sanctification ; he repays benignity with in-
sult — ^the benignity of a divine Person with the most despiteful
insult. His punishment, then, must be inconceivably severe,
and absolutely certain.
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24 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
This sentiment is stated by the Apostle far more energe-
tically in the heart-appalling question that follows^ than it
could have been by any direct assertion : " Of how much sorer
punishment, suppose ye, shall he be counted worthy ? If he
that despised," etc. In one point of view the despiser of the
law and the apostate from the Gospel seem to stand on a level.
They both wilfully renounce a sufficiently accredited divine
revelation ; but the aggravations attending the apostate's crime
are numerous and great. ^' The despiser of Moses' law" de-
spised indeed a holy man — a divine messenger ; but the apos-
tate despises the Son and Spirit of God, and acts towards
them in a far more malicious and insulting manner than the
contemner of Moses' law did towards that legislator. If the one
deserved death, does not the other deserve damnation— destruc-
tion, " everlasting destruction, from the presence of the Lord,
and from the glory of His power t" And if the punishment
of " the despiser of Moses' law" was absolutely certain, can the
punishment of the contemner and despiser of God's Son and
Spirit be in any degree doubtful? The justice of God re-
quires that the punishment of the apostate be awfully severe,
and indubitably certain.
In the two verses which follow we have a further illustration
of the awful severity and the absolute certainty of the punish-
ment of the apostate, from the circumstance, that the declara-
tion that a God of infinite power will punish them is made by
a God of infinite veracity. Ver. 30. " For we know Him that
hath said. Vengeance belongeth unto Me, I will recompense,
saith the Lord. And again. The Lord shall judge His people."
The quotations are made from the prophetic song of Moses, —
" To Me belongeth vengeance and recompense ; their foot shall
slide in due time : for the day of their calamity is at hand, and
the things that shall come upon them make haste. For the
Lord shall judge His people, and repent Himself for His ser-
vants^ when He seeth that their power is gone, and there is none
shut up, or left,"^ — and refer to the punishments which God
would inflict on the wicked Israelites at their latter end. The
meaning of the words is plainly, — * I Myself will punish them,
and the punishment shall bear the impress of My omnipotence.'
The appositeness of the second quotation may not at first
1 Deut. xxxii. 35, 36.
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 25
sight appear so plainly. . It may seem a promise rather than a
threatening. It is indeed a promise, and not a threatening;
and I apprehend, that both in the place where it originally
occurs and in the passage before us, it is brought forward for
the purpose of comforting the minds of those who continued
stedf ast in their attachment to their God, — assuring them that
while He punished rebels and apostates. He would watch over
their interests, and protect them from dangers which threatened
to overwhelm them. In the prophetic writings generally, the
punishment of the enemies of God and the deliverance of His
people are closely connected. The same event is very often
vengeance to the former and deliverance to the latter. This
was the case with the fearful events which were impending over
the impenitent and apostate Jews, and to which, in the whole of
this passage, I think it highly probable that the Apostle has an
immediate reference. The words admit, however, of another in-
terpretation. The word judge is not unfrequently used as equi-
valent to ^ punish,' or * take vengeance :' Gen. xv. 14 ; 2 Chron.
XX. 12 ; Ezek. vii. 3. In this case it is equivalent to — ^ Bewai*e
of supposing that the relation you think you stand in to God
will protect you. " Judgment will begin at the house of God."
"You only have I known of all the families of the earth ; there-
fore will I punish you for your iniquities." Whoever escapes,
you shall not escape :' Matt. xi. 21-25 ; Luke xii. 47, 48.
The words, " We know Him that hath said," are just a very
emphatic manner of sa3ring, ^ We know His power to destroy :
and we know also that " His word is quick and powerful,
sharper than a two-edged sword." We know that " He is not
a man, that He should lie ; nor the son of man, that He should
repent : hath He said, and shall He not do it ? or hath He
spoken, and shall He not make it good ?" '
The same sentiment, as to the omnipotence of God to punish,
is very strikingly repeated in the 31st verse. " It is a fearful
thing to fall into the hands of the living God."^ " Who knows
the power of His wrath? According to His fear, so is His
wrath." The scriptural description of the final punishment of
the enemies of God is enough to make the ears of every one
^ ifAXiotU %t( rdg x^7pit( is a Hebraistic mode of expression, — yj^ pfi^.
In classic Greek it would be — 1. ut6 rdg Tcfip^s* Zwrrof, ' powerful, ever-
living.'
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28 EPISTLE TO THE HEBREWS. [CHAP. X 19-Xn. 29.
that heareth it to tingle, Well may we say, with our Lord,—
" Be not afraid of them that kill the body, and after that have
no more that they can do : but I will forewarn you whom ye
shall fear: Fear Him, which, after He hath killed, hath power
to cast into hell ; yea, I say unto you, Fear Him "^ Such is
the doom, the certain doom, of the man who lives and dies an
apostate. Let none despair. It is not the act of apostasy, it
is the state of apostasy, that is certainly damnable. Let all be*
ware of being " high-minded." " Let them fear, lest a promise
being left them, any man should seem to come short of it."
Let them guard against every approach to apostasy. The
grand preservative from apostasy is to grow in " the know-
ledge of our Lord and Saviour Jesus Christ ;" and to " add to
our faith virtue, knowledge, temperance, patience, godliness,
brotherly-kindness, and charity."^ It is in doing these things
that we are assured that we shall " never fall," and that " so an
entrance shall be ministered to us abundantly into the kingdom
of our Lord and Saviour Jesus Christ."
To apprehend dbtinctly the meaning, to feel fully the force,
of the exhortations contained in the paragraph which follows, it
is necessary thkt the circumstances of those to whom they were
originally addressed should be before the view of the mind.
This Epistle was written a few years before the final de-
struction of the Jewish civil and ecclesiastical polity by the
Bomans. This was a season of peculiar trial to the Christians
in Judea. Christianity was now no longer a new thing. Its
doctrines, though they had lost nothing of their truth and im-
portance, no longer were possessed of the charm of novelty;
and their miraculous attestations, though to a reflecting person
equally satisfactory as ever, were from their very commonness
less fitted than at first to arrest attention, and make a strong
impression on the mind. The long-continued hardships to
which the believing Hebrews were exposed from their unbeliev-
ing countrymen, were clearly fitted to shake the stability of their
faith, and to damp the ardour of their zeal. Jesus Christ had
plainly intimated to them, that ere that generation had passed
away He would appear in a remarkable manner, for the punish-
ment of His enemies, and the deliverance of His faithful fol-
lowers. The greater part of that generation had passed away,
1 Luke xii. 4, 5. * 2 Pet. i. 6-7.
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PART n. § L] GENEBAL EXHORTATION AND WARNING. 27
and Jesus had not yet come, according to His promise. The
scoffers were asking, with sarcastic scorn, " Where is the pro-
mise of His coming ?" and " hope deferred" was sickening the
hearts of those who were " looking for Him." The " perilous
times" spoken of by our Lord had arrived. Multitudes of pre-
tenders to Messiahship had made their appearance, and had ^^ de-
ceived many." Many of the followers of Jesus were offended —
many apostatized, and hated and betrayed their brethren. ^^ Ini-
quity abounded, and the love of many," who did not cast off
the Christian name, " waxed cold."
In these circumstances, it was peculiarly necessary that the
disciples of Christ, should be fortified against the temptations to
apostasy, and urged to perseverance in the faith and profession
of the Gospel. This is the grand object of this Epistle, and
every part of it is plainly intended and calculated to gain this
object. The whole of the doctrinal part of the Epistle is occu-
pied in showing the pre-eminent excellence of Christianity, by
displaying the matchless glory of Christ ; and the greater por-
tion of the practical part of the Epistle is employed in stating
and enforcing the exhortation to remain ^^stedfast and im-
moveable" in their attachment to their Lord, in their belief of
the doctrines, the observance of the ordinances, and the practice
of the duties of their ^^ most holy faith."
In the preceding context the Apostle has most impressively
urged on their minds the peculiar advantages to which their new
faith had raised them as to favourable and delightful intercourse
with God, and the fearful consequences of apostasy, as irresistible
arguments to "hold fast their profession;" and in the passage
which lies before us for interpretation, in order to gain the same
end, he calls on them to recollect their past experience in re-
ference to Christianity, — ^to reflect on all they had suffered for it,
and on all which it had done for them under their sufferings,
— and to pause and ponder before, by apostasy, they rendered
useless all the labours and sorrows they had endured, and
blasted all the fair hopes which they had once so fondly
cherished, and which had enabled them to bear, not only
patiently, but joyfully, all the trials to which they had been ex-
posed. Vers. 32-34. "But call to remembrance the former days,
in which, after ye were illuminated, ye endured a great fight of
auctions ; partly, whilst ye were made a gazing-stock both by
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28 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
reproaches and afflictions ; and partly, whilst ye became com-
panions of them that were so osed. For ye had compassion of
me in my bonds, and took joyfully the spoiling of your goods,
knowing in yourselves that ye have in heaven a better and an
enduring substance."
The period to which the Apostle wishes to recall their minds
is that which immediately followed their illumination, or, in
other words, their obtaining the knowledge of the truth. That
state of ignorance and error in which they were previously, is
figuratively represented as a state of darkness ; and when, by
the statement of Christian truth and its evidence, they were de-
livered from ignorance and error, they are said to have been
enlightened.
On their being enlightened, they had to ^^ endure a great fight
of afflictions." It is not improbable that the Apostle refers to
the severe and general persecution which followed the death of
Stephen, and with which, as he had taken a very active part in it
himself, he was intimately acquainted ; and to that which took
place not long afterwards by Herod, when "he slew James, the
brother of John, with the sword." The variety and severity
of the trials to which at that period Jewish believers were ex-
posed, are very strikingly expressed in the phrase, " great fight
of afflictions." It is not improbable that, in using the word
endure^ the Apostle meant to convey the idea, not only that
they had been exposed to these varied and severe trials, but that
they had worthily sustained them — ^they had endured the fight.
They had persevered till the conflict was finished, and they had
come off conquerors. That is plainly the meaning of the word
when the Apostle James says, " Behold, we count them happy
who endure."
In these afflictions they had been involved both personally
and by their sympathy with their suffering brethren. They
"endured a great fight of afflictions, partly, when they were made
a gazing-stock," — made public spectacles, as malefactors, who in
the theatres were often made, in the presence of the assembled
people, to fight with each other, or with wild beasts. This was
literally the case with some of the Christians, though I do not
know that any of the Hebrew Christians were thus treated.
The idea is — ^ set up as objects of the malignant and scornful
notice of the public' This they were by the "reproaches"
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PART IL § lO GENERAL EXHORTATION AND WARNING. 29
which were cast on them. These reproaches were of two kinds :
false charges were brought against them, and their faith and
hope were ridiculed — ^their character and conduct as Christians
held up to scorn. By " afflictions/' as distinguished from " re-
proaches/' we are to understand sufferings in person, such as
torture of various kinds. And as many of the Hebrew Chris-
tians had been " made gazing-stocks " by personally undergoing
their trials, so also had they become so by avowing themselves
** the companions of those who were so used." Genuine Chris-
tians feel towards one another as brethren ; and when they see
their Christian brethren suffering for the cause of Christ, they
naturally, though not directly, attach themselves to, take part
with, their suffering brethren, and thus come in for a share of
the public scorn which is poured on them.
The Apostle particularly notices one instance in which they
" became companions of those who were thus used : " " For ye
had compassion of me in my bonds." Supposing these words
to be the genuine reading, they seem to refer to the kind atten-
tion shown to Paul by some of the Hebrew Christians when in
bonds at Jerusalem and Cesarea.^ But, according to the best
critics, the true reading is — ^^ for ye had compassion on those
who were bound/' or "on the prisoners."* Those among the
Hebrew Christians who were not themselves imprisoned, became
companions with them by sympathizing with them, owning them
as their brethren, and doing everything which lay in their power
to alleviate their sufferings.
The Apostle, having noticed the sufferings to which they had
been exposed in their reputation and persons, and by sympathy
with their suffering brethren, now calls to their mind the suffer-
ings they had sustained in their property, and the manner in
which they had borne them. They were "spoiled of their
goods/' — they were unjustly deprived of their property ; and
when they were so, instead of repining, or thinking of retain-
ing their property by gixdng up their religion, they " took the
spoiling of their goods joyfully." They were as it were glad
that they had this means of showing their attachment to Christ
1 Comp. Phil. i. 13, 16 ; Col. iv. 18.
' Beudes the external evidence for W^/o/^, there is internal evidence
also. l^vfATTtt^ih IwfMii is a strange and unprecedented expression : ^Jr>^
ftowivui> r«f ^tafiup is quite another thing.
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30 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
and His cause — ^they counted themsdves honoured in being
called on to make such a sacrifice.
This mode of feeling did not arise from stoical apathy^ or
from enthusiastic feeling : it arose from their persuasion that
the religion which called on them to sacrifice their worldly pro-
perty secured them in a far more valuable property. In some
of the most ancient MSS. the words, " in heaven/' are wanting.
On the supposition that they do not form a part of the original
text, the meaning is — " Ye took joyfully the spoiling of your
goods, knowing that in yourselves you had a better and endur-
ing substance ;" t.«., ^ You cheerfully parted with your external
property, because you knew that your most valuable and perma-
nent property was within you. They could not take from you
the love of God — the comforts of the Holy Ghost — ^the hope of
eternal life. K they could have taken tfiese from you — and
these you would cast from you if you renounce Christianity —
they would have made you poor indeed ; but whatever else Aey .
might take from you, if they left you these, you knew that you
were ncA, rich for ever.'
If the words, " in heaven," be considered as belonging to the
text, then the meaning is somewhat different. ^ Ye took joy-
fully the spoiling of your goods, knowing in yourselves' — i«.,
being fully persuaded — ^ that whatever the world may think, this
is the truth, that in heaven there is laid up for you^ true and
abiding substance.'^ Worldly wealth scarcely deserves the name
of substance : it is, like all things worldly, unsubstantial ; and
it is, like all things worldly, fading and shortlived. But ce-
lestial wealth is real substance, and permanent as real. ^^ Moth
and rust do not" there " corrupt : thieves do not" there '^ break
through, nor steal." The man who is fully persuaded that he
has in heaven this substance will not grieve very much at the
loss of worldly substance in any circumstances ; but when the
giving up of the latter is required in order to the obtaining of
the former, he will show that he counts it but as the dust in
the balance, and will " joyfully take the spoiling of his goods."
^ ieivToic^ which is the true reading, expresBes peculiar property — ' that
as your own you have,' etc.
* The natural order of the words seems to be— -x^f/rrof « v'rtipZtw tcm
fiiwouattM tM ovp^tvolf ; but fchov^ttp, as expressing the chief idea, is placed be-
hind. Their worldly substance had been found anything but fih^v^m.
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PART n. § Ij GENERAL EXHORTATION AND WARNING. 31
Such, then, are the things which the Apostle wishes the Hebrew
Christians to " call to remembrance."
It is easy to see how the calling of these things to remembrance
was calculated to serve his purpose — ^to guard them from apostasy,
and establish them in the faith and profession of the Gospel. It
is as if he had said, ^ Why shrink from suffering for Christianity
now? Were you not exposed to suffering from the beginning ?
When you first became Christians, did you not willingly undergo
sufferings on account of it ? And is not Christianity as worthy
of being suffered for as ever ? Is not Jesus the same yesterday,
to-day, and for evert Did not the faith and hope of Chris-
tianity formerly support you under your sufferings, and make
you feel that they were but the light afflictions of a moment?
and are they not as able to support you now as they were then ?
Has the substance in heaven become less real, or less enduring 1
and have you not as good evidence now as you had then that to
the persevering Christian such treasure is laid up I Are you
willing to lose all the benefit of the sacrifices you have made,
and the sufferings you have sustained? and they will all go for
nothing if you endure not to the end.* These are considerations
all naturally suggested by the words of the Apostle, and all
well calculated to induce them to " hold fast the profession of
tjieir faith without wavering."
Accordingly, he adds, ver. 35, " Cast not therefore away your
confidence, which has great recompense of reward." The " con-
fidence" of the Christian Hebrews is just a general name for
the open, consistent, fearless adherence to Christianity amid all
the difficulties they had been exposed to. This they were to
hold fast, and not to cast away. If they shrunk from the con-
test, and became cowards, this was to cast it away. Instead of
casting it away, they were to hold it fast — ^to continue " stedf ast
and unmoveable," in nothing moved by their adversaries ; for
it " has great recompense of reward ;" — f.e., a steady, uniform,
persevering adherence to Christ will be abundantly rewarded.
The sufferings, however great, " were not worthy to be compared
with the glory which was to be revealed." Faithful is He who
hath said, ^^ Blessed are ye when men shall revile you, and per-
secute you, and shall say all manner of evil against you falsely,
for My sake. Bejoice, and be exceeding glad ; for great is your
reward in heaven."
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_J
32 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
But then the reward can be obtuned only by holding fast this
confidence — ^by adhering steadily and perseveringly to Christ
and His cause. It is ^^he who endures to the end that shall be
saved." This is the sentiment contained in the 36th verse:
"For ye have need of patience, that, after ye have done the
will of God, ye might receive the promise."
The word "patience" properly signifies * perseverance;'^
and the phrase, " ye have need of perseverance," is just equi-
valent to—* ye must persevere,' " that, having done the will of
God, ye may receive the promise." " The promise" here is the
blessing promised ; to receive the promise, is to obtain the pro-
mised blessing.^ Now the only way of obtaining the promised
blessing is to persevere in doing the will of God. It is by
" adding to faith, virtue ; and to virtue, knowledge ; and to
knowledge, temperance ; and to temperance, patience ; and to
patience, godliness ; and to godliness, brotherly-kindness ; and
to brotherly-kindness, charity;" — ^it is in doing these things
that we are secured that " we shall never fall," and it is thus
that there "will be ministered to us abundantly an entrance
into the everlasting kingdom of our Lord and Saviour Jesus
Christ."
The Apostle encourages the Christian Hebrews to persevere,
from the consideration that their Lord's promise to appear in
their behalf was inviolably faithful, and would soon be accom-
plished. Ver. 37. " For yet a little while, and He that shall
come wiU come, and will not tarry."
In these words there is an allusion to words employed by the
prophet Habakkuk ; but it is a mere allusion.' " He that shall
come," or * He that is coming,' was an appellation given by the
Jews to the Messiah. It is here used plainly in reference to
some " promise of His coming." It cannot refer to His first
coming in the flesh, for that was already past. It cannot refer
to His second coming in the flesh, for that is even yet future,
^ CxofAoifi : Luke xxi. 19 ; 1 Thess. L 3 ; Matt. x. 22, xxiv. 13.
^ T^J' ^lytfAtjjr fAtfrQakTro^oaittt^ ver. 35 ; rvi» vTretpiit i» oifpct¥Oi(^ ver. 34 ;
(T«yy€A/tf, res promissa^ Heb. vi. 15, iz. 15, zi. 39.
' Habakkuk^B words (ii. 3, 4), according to the LXX., are: iup uortpi^,
vx6fcuifow uvTow^ OTt ipxfif^tvoi !)£(/ Kol ov f*i )cP<^Miop. ^Edif i/xo0Tf/A)rriM, ov»
ivhoKsl ii yf/vxi fMv tp uvt^^ 6 li '^ixatog Ik ttIotms (mv ^ictren. The writer
uses the words of the prophet as the vehicle of his own ideas.
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PABT IL § L] GENERAL EXHORTATION AND WARNING. 33
after the lapse of nearly eighteen centuries ; whereas the com-
ing here mentioned was a coming just at hand. But though
these are the only comings of the Son of God in the flesh, they
are by no means the only comings that are mentioned in Scrip-
ture. There are particularly two comings mentioned in the
New Testament : His coming in the dispensation of the Holy
Spirit ; and His coming for the destruction of His Jewish ene-
mies, and the deliverance of His persecuted people. The first
is referred to in John xiv. 18, 19 : "I will not leave you com-
fortless ; I will come to you. Yet a little while, and the world
seeth Me no more ; but ye see Me : because I live, ye shall live
also." The second, in Matt. xxiv. 27 : " For as the lightning
Cometh out of the east, and shineth even unto the west; so
shall also the coming of the Son of man be." It is to the last of
these that there is a reference in the passage before us. Jesus
Christ had promised, that when He came to execute vengeance
on His enemies of the Jewish nation. His friends should not
only be preserved from the calamity, but obtain deliverance
from their persecutions : " When these things begin to come
to pass, then look up, and lift up your heads; for your re-
demption draweth nigh."^ This coming was to take place
before that generation passed away. More than thirty years
had already elapsed ; and within eight or nine years — " a
little while" — the prediction was accomplished. It is as if the
Apostle had said, ^ Hold out but a little longer, and the com-
ing of the Lord, both as showing the fearful doom of His ene-
mies and His faithfulness in reference to the promise made to
His friends, will free you from your present temptations to
apostasy.*
The Apostle concludes this paragraph by asserting at once the
necessity of faith— continued faith — in order to salvation, and the
certainty of apostasy leading to destruction. The words in the
38th verse are also an allusion to the words of Habakkuk, but they
do not seem quoted in the way of argument: "Now, the just shall
live by faith : but if any man draw back. My soul shall have no
pleasure in him." The words, " The just by faith shall live," may
either mean, ^ The just or righteous man shall live by faith as the
influencing principle of his conduct,' — as the Apostle says, " The
life I live in the flesh, I live by the faith of the Son of God;" or
1 Luke xxi. 28.
VOL. II.
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84 EPISTLE TO THE HEBBEW& tCHAP. X. l^XlL 29.
they may signify, "The man who is just by faith, shall live," t.e.,
shall be saved, shall obtain eternal life. The passage is quoted and
reasoned from by the Apostle in two passages : Eom. i. 16, 17,
" For I am not ashamed of the Gospel of Christ : for it is the
power of God unto salvation to every one that believeth; to the
Jew first, and also to the Greek. For therein is the righteous
ness of God revealed from faith to faith : as it is written. The
just shall live by faith." And Gal* iii. 11, " But that no man
is justified by the law in the sight of God, it is evident : for,
The just shall live by faith." In both these passages, the words
are to be understood in the last of these senses ; and though
either of them will afford a suitable meaning in the place before
us, I think it most likely that the Apostle uses them in the same
way as in other places of his writings. It is the man justified
by believing that is saved ; and the man justified by believing is
not the man who has believed merely, but the man who continues
believing : that is the man who " shall live" — who obtains true,
permanent happiness.
" But if any man draw back. My soul shall have no pleasure
in him." The word, any many is a supplement, and has been
added to prevent any inference unfavourable to the perseverance
of the saints from being drawn from this passage. It is not
right, however, to add to the word of God, even to defend truth.^
If the man "justified by faith" were to "draw back," God's "soul
could have no pleasure in him." This is in no way inconsistent
with the doctrine of the perseverance of the elect, which appears
to us very plainly taught in Scripture. If God has "chosen
them in Christ before the foundation of the world," and "pre-
destinated them to the adoption of children to Himself" — ^if He
has " called them according to His purpose," and if they are
really " washed, and sanctified, and justified in the name of the
Lord Jesus, and by the Spirit of our God" — if there is " an in-
heritance laid up in heaven for them," and if they are " kept to
it by the power of God, through faith nnto salvation" — if there
be an inseparable connection between being foreknown and pre-
destinated, and being called, and justified, and glorified, — ^then it
is evident that they must "persevere" in faith and holiness " unto
the end," and at last "receive the end of their faith, even the
salvation of their souls." But it should never be forgotten that
^ Bloomfield's bng note here deserves to be consulted.
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PABT n. § 1] OENERAL EXHOBTATION AND WABNING. 35
the Scripture doctrine of the perseverance of the elect is one
thing, and the application of it to individuals quite another
thing. No elect person can know that he is an elect person
till he believe the Gospel; or that he shall ^^ persevere unto
the end," but while he is actually persevering in faith and holi-
ness. The question is not, whether the elect shall, persevere;
that is a clearly revealed truth; but the question is, Am I among
the number? This I cannot know but by believing, and per-
severing in believing, and in the necessary results of believing :
adding to my faith virtue, knowledge, temperance, patience,
godliness, brotherly-kindness, and charity. Yet it is perfectly
consistent with this for me to believe that if I "draw back,"
God's " soul will have no pleasure" in me ; and the faith of this
is just one of the appropriate means to prevent my drawing back.
" But," says the Apostle, in the spirit of Christian charity,
which " hopeth all things," on the principle that the Hebrew
Christians were what they professed to be — ver. 39. " We are not
of them who draw back to perdition"^ — ^among those who, having
apostatized, shall perish ; " but of them who believe to the saving
of the soul,"* — ue.y who believe straightforward till the soul is
saved — ^who continue to the end, and, continuing to the end,
are saved. This passage, though containing some things peculiar
to the state of the Hebrew Christians, is in its substance plainly
applicable to Christians in all countries and in all ages.
The Apostle now, for the illustration and enforcement of
his exhortation, brings forward a great variety of instances, from
the history of former ages, in which faith had enabled individuals
to perform very difficult duties, endure very severe trials, and
obtain very important blessings. The principles of the Aposde's
exhortation are plainly these : ^ They who turn back, turn back
unto perdition. It is only they who persevere in beUeving that
obtain the salvation of the soul. Nothing but a persevering
faith can enable a person, through a constant continuance in
^ 'HfMtg oinc ifffitip vTOtfToX^f t!g Avithim», Many interpreters sapplj vhl
or rin^a ; but this is not neoeBsary. We do not belong to the apostasy —
the apostates doomed to destraction.
' 'HfHic UfAh 'xlmug $lg xf^/iro/n^if ^^0x«^ ^^ belong to the faith — the
believers, destined to obtain *^ the salvation that is in Christ with eternal
glory.'' Kypke considers the phrase as «= nfcttc w» i^fcip (l£) at.-r-«&XA*
(fx) X., and considers o/ U vivrtMs^ GaL iii. 7 ; rip Ik. t., Bom. iii. 26; o/ !£
IpMof^ Bom. ii. 8, as parallel modes of ezpreesion.
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36 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
well-doing, and a patient, humble submission to the will of Grod,
to obtain that glory, honour, and immortality which the Gospel
promises. Nothing but a persevering faith can do this ; and a
persevering faith can do it, as is plain from what it has done in
former ages.'
The Apostle's illustration of the efficacy of faith in enabling
the believer to perform duty, endure trial, and obtain blessings,
is prefaced by a remark or two explicatory of the sense in which
he employs the word faith in this discussion. Chap. xi. 1. " Now
faith is the substance of things hoped for, the evidence of things
. not seen."
Faith is in the New Testament employed sometimes to signify
the act or state of the mind which we call belief, and sometimes
the object of the mind in this state or act — the thing believed.
It is here obviously employed in the first sense, as equivalent to
* believing.' Now what, according to the Apostle, is faith, or
believing I It is " the substance of things hoped for, the evi-
dence of things not seen." I have always felt it difficult to
attach distinct ideas to these English words. They have gene-
rally been considered as intended to express the following senti-
ment : — ^ Faith gives, as it were, a real subsistence in the mind
to things hoped for ; it makes evident things which are not seen
— it gives a present existence to things future, a visible form to
things unseen. A promise is made of future good — a revela-
tion of something not discoverable by sense or reason. To the
unbeliever the promised good, the revealed truths, are an un-
substantial vision — mere creatures of the imagination; to the
believer they are substantial realities.' This is no doubt truth ;
but I cannot help thinking these ideas are rather put into the
words than brought out of them.^ Taking the English words
in their ordinary meaning: Believing a promise respecting
future good, is not the substance of that good ; nor is believing
a revelation with respect to things unseen, the evidence on which
I believe. The act of faith or believing, the object of faith or
truth in reference to what is future or unseen, and the ground
of faith, or evidence, are obviously three completely distinct
things ; and without the gfeatest confusion of thought, one of
them cannot be mistaken for any of the two other.
^ Kuinoel says of this exegesiB, *^ Argata interpretatio nee a simplicitate
commeudabilia. '*
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PART IL § L] GENERAL EXHORTATION AND WARNING. 37
The word translated ^^substance" occurs only five times in the
New Testament, and all these instances are in the writings of the
Apostle Paul. In one case, Heb. i. 3, it is translated person; but
that passage is plainly altogether inapplicable to the illustration of
the phrase before us. In the other thiree places where it occurs —
2 Cor. ix. 4, xi. 17; Heb. iii. 14 — ^it is translated confidence; and
that, too, is the reading in the margin in the present instance.
I have Uttle doubt that that word expresses the Apostle's idea.
* Faith, or believing, is a confidence respecting things hoped for.'
The word translated ^* evidence" is derived from a verb which
signifies ^to convince ;' and its natural and most obvious mean-
ing is, ' conviction.' It occurs only in one other place in the
New Testament — 2 Tim. iii. 16, where I think there is little
doubt that its meaning is * conviction.' "All Scripture is pro-
fitable for doctrine, for reproof," — ^rather, * for conviction,' i.e.,
for teaching men what is true, and for showing them that it is
true. This, I apprehend, is its meaning here : ^ Faith is a con-
viction in reference to things not seen.' This, then, is the
Apostle's account of faith : ^ It is a confidence respecting things
hoped for; it is a conviction respecting things not seen.' A
promise is made respecting future good. I am satisfied that He
who promises is bodi able and grilling to perform His promise.
I beUeve it ; and in believing it, I have a confidence respecting
the things which I hope for. A revelation is made respecting
what is not evident either to my sense or my reason. I am
satisfied that this revelation comes from One who cannot be de-
ceived, and who cannot deceive. I believe it ; and in believing
it, I have a conviction in reference to things which are not seen.
Faith in reference to events which are past, is belief of testimony
with regard to them; faith in reference to events which are
future, is belief of promises with regard to them.
This "confidence respecting things hoped for," founded on
a divine promise — this " conviction respecting things unseen" —
is the grand spring of dutiful exertion, and dutiful submission ;
it is this, and this alone, that can induce a man to persevere in
doing and suffering the will of God, till in due time the pro-
mised blessing is obtained. That it had been so in past ages, is
the proposition which the Apostle is about to prove and illus-
trate by a numerous induction of particular instances ; and he
introduces them by remarking generally, that by this faith the
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38 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XII. 29.
ancient saints had been enabled to do, and sofiF^, and obtain, so
as to have their names, and services, and trials, and attainments
honourably recorded in the Book of God. Ver. 2. "For by it
the dders obtained a good report.^
For is here obTiously a mere connective particle, equivalent
to moreover. The words do not contain in them any reason for
what is stated in the previous verse. The word " elders" is used
both in the Old and New Testament as a title of office ; but here
it is jJainly equivalent to ^ancients,' and refers to the same
persons who are called "the fathers"^ in the first verse of the
Epistle. By means of their faith these good men performed
actions, sustained trials, and obtained blessings, of which we have
an accoimt in the Book of God. Thus on account of their faith
they are favourably testified of by Gt>d, or have " obtained a
good report" The reference does not seem to be chiefly, if at
all, to the high opinion entertained of them by their descendants,
but to the honourable record which God has given of them, and
to which the Apostle is about more particularly to turn his at-
tention.' We would have naturally expected that the Apostle
should now immediately proceed to bring forward one of these
ancients, as aa illustration of the efficacy of faith in ^labling
men to do duty, sustain trial, and obtain blessings. But in-
stead of this, he interposes an observation, the object of which
seems to be, to illustrate by an example what he meant by faith
being " a conviction in reference to things not seen."
Ver. 3. " Through faith we understand that the worlds were
framed' by the word of God ; so that things which are seen
were not made of things which do appear." The particular
manner of the creation of the world is an object of faith. It is
one of the unseen things. We did not witness it. Seas<m
might perhaps have discovered, what when discovered it can
satisfactorily prove, that the world was created, and created by
God ; but how the world was created, whether out of nothing
Gt out of pre-existent materials, reason could say nothing, (jod
has given us a revelation on this subject, and our knowledge
rises out of our belief of that revelation. It is because we be-
' Elifmid ooDsiden the wonlB as as ' were testified to in rder^^
£ut2i,' ue.^ as being bdievoB. TUs is piobablj tlie tnie exegem-
*jMM'«fri{>f», paiare,cresie,«-«wi2». FkbodiLlGw
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PABT IL § t] GENERAL EXHORTATION AND WABNING. 39
lieve what we find written in the first chapter of Genesis, that
we know that " in the beginning" God created the universe by
merely commanding it to be. The concluding clause of this
verse is veiy obscure : " So that the things which are seen were
not made of things that do appear."^ This, then, is an illus-
tration of what faith is, viewed as a "conviction in reference
to things not seen," I know that God created the world out of
nothing ; but how do I know ? I did not see it ; but God has told
me so in a well-accredited revelation, which I believe ; and by
believing it, or by faith, "I understand that the worlds were
framed by the word of Grod.***
The Apostle now proceeds to give us an account of the effi-
cacy of faith in enabling men to perform duties, endure trials,
and obtain benefits, as exemplified in the experience of some of
^ Many int e rpreters, following the Yolgate, GhryBoetom, Theodoretf
Theophylact, and CBciunenius, think that f*i U ^ctivofAivav stands for i»
fci q>atP9f*i»tt9. GhTjaostom^s words are, 1^x6^ ivri Sti I£ ov» &tri»9 rd &trm
t99(n9t» 0foV, Ix r«» /«i) ^tupofiipitp rd ^«/^Mfy«, l» r«»v f*i v^Hxinup rd
v^tarirti. In support of these views, they assert that such transpositions are
common in the best writers, and that the Hebrews were in the habit of
calling a thing not existing, k^^ t6t o^x tvptvMfitPow ; and they quote as a
parallel passage, 2 Mace. vii. 28, ovk I£ A^«y iToinanf uvri (viz., the heaven
and the earth, and all things in them). On the other hand, Beza, Schmid,
Storr, Schulz, Bohme, Winer, and Kuinoel, consider this transposition
as arbitrary, and think that the particle ^ should be connected with
ytyovipMt, The meaning in this case is, * The world exists by the will of
God ; so that it is not formed of pre-existent matter, but called into being,
when there was nothing but God.* We have the same sentiment, 2 Mace,
vii. 28, «{|/« 99, riKfOPi cif»^iyf/mprm f/f roy tbpatw Km\ nfy y^y, Km,\ rd l»
mvrolg 9'tunrm /)^rr«, ypttpm^ Srt, o{f» l£ £rr«v IxoTdq-iv atvrd i 0fof, »«i ro r«i»
dpipiMFw yiifof wrtf ytyivurrtii. Calvin, uBuaUy 80 judicious in his interpre-
tations, for the sake of an ingenious notion, as Tholuck justly says, departs
from the prevalent and correct explanation. He connects l» with the verb,
forces on rd ^vnrofAtwtt the signification of ^ mirror,* and translates, ^^ fide in-
telligimus aptata esse secula verbo Dei, ut non apparentium (the rd d6pm»
of Bom. i. 20) specula fierent."
' Rational as the doctrine is, I apprehend no man ever held it who did
npt owe it to revelation. Thales, Plato, .Aristotle, and other eminent philo-
sophers, indulged in visionary ^peculations about the creation of the world,
very different indeed from the view which ^^ He who made it, and revealed
His work to Moses,** has given. The opinicms of the ancient philosophers
may be reduced to two. They either tiiought that the world had existed
from eternity, or that its materials were eternal, which the Diyinity at some
very remote period had put into order.
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40 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
those ancients of whom God in His word has, on account of
their faith, given a favourable testimony. The first individual
in whose history the Apostle finds an illustration of the bene-
ficial efiicacy of believing is Abel. Ver. 4. *^By faith Abel
offered unto God a more excellent sacrifice than Cain, by which
he obtained witness that he was righteous, God testifying of his
gifts ; and by it he, being dead, yet speaketh."
The history to which the Apostle refers is to be found
Gen. iv. 1-5 : " And Adam knew Eve his wife ; and she con-
ceived, and bare Cain, and said, I have gotten a man from the
Lord. And she again bare his brother Abel. And Abel was
a keeper of sheep, but Cain was a tiller of the ground. And in
process of time it came to pass, that Cain brought of the fruit
of the ground an offering unto the Lord. And Abel, he also
brought of the firstlings of his flock, and of the fat thereof.
And the Lord had respect unto Abel, and to his offering : but
unto Cain, and to his offering, He had not respect. And Cain
was very wroth, and his countenance fell." Both Cain and
Abel offered sacrifice ; but Abel offered a more excellent sacri-
fice. It has been supposed by many interpreters, that the. word
translated more excellent^ — ^properly signifying, * fuller, larger,
more abundant' — refers to AbeFs offering an expiatory sacrifice,
in addition to the eucharistic sacrifice, which alone Cain pre-
sented. It has been thought by others that the Apostle's mean-
ing is, that the sacrifice of Abel was in itself a more valuable
one, consisting of animals, than that of Cain, which consisted of
vegetables. We are rather disposed to think that the meaning
is, generally, * Abel's sacrifice was a better, a more valuable, a
more availing sacrifice, than Cain's.' It better answered the end
of a sacrifice, which is to be acceptable to God. How it was so,
will appear by and by.
It was by faith that Abel offered a more acceptable sacrifice
than Cain. Faith throughout the whole of this chapter is the
belief of a divine revelation. It is plain, then, that a revelation
had been made both to Cain and Abel respecting the duty of
offering sacrifice, and the acceptable method of performing that
duty. Though we have no particular account of the institution
of sacrifice, the theory of its originating in express divine ap-
pointment is the only tenable one. The idea of expressing re-
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PABT n. § L] GENERAL EXHORTATION AND WARNINO. 41
ligious feelings, or of expiating sin, by shedding the blood of
animals, could never have entered into the mind of man. We
read that God clothed our first parents with the skins of animals ;
and by far the most probable account of this matter is, that
these were the skins of animals which He had commanded them
to offer in sacrifice.^ We have already seen, in our illustrations
of the ninth chapter, ver. 16, that all divine covenants, all
merciful arrangements in reference to fallen man, have been
ratified by sacrifice. The declaration of mercy contained in the
first promise seems to have been accompanied with the institu-
tion of expiatory sacrifice. And expiatory sacrifice, when offered
from a faith in the divine revelation in reference to it, was ac-
^ " It is easy to be demonstrated," says Hallett, " that sacrifices owed
their original to the will and appointment of God. The Apostle says, as
Moses said before him, that Abel's sacrifice was acceptable to God. Bat it
would not have been acceptable if it had not been of divine institution,
according to that plain, obyious, and eternal maxim of all true religion,
Christaan, Mosaic, and natural, *• In vain do they worship God, teacJiing
for doctrines the commandments of men,' Mark vii. 7. If there be any
truth in this maxim, Abel would have worshipped God in vain, and God
would have had no respect to his offering, if his sacrificing had been merely
a commandment of his father Adam, or an invention of his own. The
divine acc^tance, therefore, is a demonstration of a divine institution." —
" Anything that has been answered to the argument for the divine institu-
tion of sacrifice, taken from this passage, is," as Dr M'Crie remarks, '^ ex-
tremely futile. The words of Episcopius are self -contradictory, and even
ridiculous : * Abel fide sola, nullo pr»cepto divino adductus, t.c, rationis
rectss solius instinctu, Deum judicavit colendum esse rebus quas habebat in
peculio suo optimis." InsHt. Tkeol lib. i. cap. viii. § 8. That must be
fancy, not faith, which has a respect to no precept or word of God. Is
it than the same thing to act from faith and from the dictates of right rea-
son? This is not only glaringly untheological) but unphilosophical also.
Nor is the attempt of the learned Spencer to elude the force of this argu-
ment more successful. He describes the faith of Abel to have been a firm
persuasion, deeply fixed in his mind, as to the favourable disposition of
God to men, which caused him to form his conduct by the rules of piety.
He adds, that he and the rest of the patriarchs offered sacrifice * from a
certain pious simplicity of mind (ex pia quadam simplicitate).' But the
Apostle does not speak of any general persuasion which influenced Abel^s
worship ; but he asserts that faith was specially exercised by him in the act
of offering this sacrifice, and that it was this which rendered it more excel-
ksit than CainV As to this pia simplicitas, it is degrading to the patri-
archs to impute it to them, although this is often done by persons who,
boasting of their own superior light, have become *' vain in their imagina-
tkms.'"— PHiLisroR. Christian Magazine for 1803, voL vii., pp. 407, 408.
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42 EPISTLE TO THE HEBBEW& [CHAP. X. 19-XIL 29.
ceptable to God, both as the appointed expression of conscious
guilt and ill desert, and of the hope of mercy, and as an act of
obedience to the divine wilL
It would appear that this reTelation was not belicTed by-
Cain, that he did not see and feel the need of expiatory sacri-
fice, and that hb reli^on consisted merely in an acknowledg-
ment of the Deity as the author of the benefits which he enjoyed.
Abel, on the other hand, did believe the revelation. He readily
acknowledges himself a sinner, and expresses his penitence and
his hope of forgiveness in the way of God's appointment Be-
lieving what God had said, he did what Qod had enjoined ; — ^he
brought the sacrifice God had appointed, and offered it in the
way in which He had appointed it to be offered. What was the
extent of Abel's knowledge of the nature and design of expi-
atory sacrifice, we cannot tell. All that we know, and all that
is necessary for the Apostle's argument, is this : Abel, believing
what God revealed, did what God commanded, and obtained
evidence that God was pleased with him and his services ; while,
on the other hand, Cain, not believing what God had revealed,
did not do what God had commanded, and instead of receiving
evidence that God was pleased with him, had a dear demonstra-
tion that He was displeased with him.^
On account of this faith thus influencing his conduct,
Abel " obtained witness that he was righteous." " The Lord
had respect unto Abel and his offering." To be righteous, is
just to be an object of the approbation of the Supreme Judge.
How God manifested His approbation of Abel, and disapproba-
tion of Cain, we cannot tell. It is not an improbable conjecture,
that it was in a manner similar to that in which He testified His
approbation of Elijah and his sacrifice, of Abram and his sacri-
fice, and of Aaron's sacrifice on his entering on the priest's office :
Gen. XV. 17 ; Lev. ix. 24 ; 1 Kings xviii. 3. Abel's sacrifice
was probably consumed by fire from heaven, while Cain's re-
mained untouched. At the same time, though a probable con-
jecture, this is but a conjecture. It is enough that we know that
he did receive a distinct testimony of the approbation of God.
" Grod testifying of his gifts ;" ue,y * God making it manifest
that his gifts were acceptable to Him, while his brother^s gifts
were not acceptable.'
^ V ^Cj i,e.j vimufy not 0vfimf,
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PAST n. § 1] GENERAL EXHORTATION AND WARNING. 43
The concluding clause of the verse is somewhat obscure :
"And by it he, being dead, yet speaketh;" i.e., I apprehend,
^ By or on account of his faith,' manifested in his sacrifice. Fol-
lowing a different reading from that adopted by our translar
tors, some render the words, ^ and on account of this, he is yet
spoken of/ This, though a truth, is one which has no direct
bearing on the Apostle's object. Beddes, the reading followed
by our translators is admitted by the best critics to be the
genuine one.
But what are we to understand by these words, ^^ On ac-
count of his faith," or, ^^by means of his fai^th, he, though dead,
yet speaketht" It has been common to suppose that this just
means, that Abel still speaks to us by his example, as recorded
in Scripture — still speaks to us of the importance and efficacy of
faith. But this is not at all peculiar to Abel ; it is equally true
of all the persons who are mentioned in this chapter. Besides,
in whatever the Apostle states in reference to these elders, he
obviously alludes to what is testified of them in Scripture. I
therefore cannot at all doubt that the Apostle refers to the sub-
sequent part of Abel's history, as detailed in the fourth chapter
of the Book of Genesis : ^^ And He said. What hast thou done ?
the voice of thy brother^s blood crieth unto Me from the
ground."^ And this conviction is strengthened by noticing the
way in which the Apostle contrasts the blood of Christ — called
by him "the blood of sprinkling" — ^with "the blood of Abel,"
chap. xii. 24. ^ On account of his faith, manifested in his sacri-
fice, though dead, he yet spoke ;" t.6., God manifested His regard
to him by the punishment He inflicted on his murderer. The
earth would not cover his blood. His blood was precious in
God's sight ; and He proved it to be so by not allowing him who
shed it to escape unpunished. His faith, nianifested by his sacri-
fice, drew down upon him, both while living and dead, proofs
that he was the object of the divine favourable regards. Such
1 Gen. iv, 10-
' From PhUo it appears tiiat the Jews were simck with the representa-
tion of Abel, though dead, speaking by his h\(M to God : ^HHp h Qtf
^m)» tvZ»ifAC9tiy fAafTvpu U TO XP^^' X^y/*^, h {» ^«pfi x^«/«f»o^ »td fioup —
tvf'wKtrm. ** He," t.€., Abel, " lives in God a happy life; for the sacred
Scripture gives testunony of him, in which he is found using a voice," t.e.,
' speaking and crying.'
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44 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
is the first of the Apostle's illustrations of the importance and
efiicacy of faith.
The second example of the power of faith is that of Enoch.
Ver. 5. " By faith Enoch was translated that he should not see
death ; and was not found, hecause God had translated him :
for before his translation he had this testimony, that he pleased
God."
To the illustration of this paragraph,' two things are neces-
sary. We must first attend to the Apostle's account of the high
privilege which Enoch obtained — ^he " was translated ;" and then
to the Apostle's proof that it was "by faith" that he obtained
this privilege.
The account we have of the strange transaction referred to,
in Gen. v. 24, is in these words : " Enoch was not, for God
took him."^ The Apostle quotes from the Septuagint, and by
his quotation sanctions the view that version gives of the words.
Enoch, instead of dying like other men, was in some miraculous
manner carried bodily to heaven ; some change taking place, no
doubt, on his body, and that of Elijah, similar to that which is
to take place on the bodies of the saints that are found alive at
the end of the world, to fit them for the celestial state ; for we
know that " flesh and blood cannot inherit the kingdom of
God, neither can corruption inherit incorruption." This is all
the information the Scriptures give us with respect to Enoch's
translation ; and it were worse than a waste of time to bring
forward the baseless conjectures which men, anxious to be wise
beyond what is written, have advanced on the subject.
Let us now attend to the Apostle's proof that it was " by
faith " that Enoch obtained this distinguished privilege. That
proof is brought forward in the following words : " For before
his translation he had this testimony, that he pleased God."
Ver. 6. " But without faith it is impossible to please Him : for
he that cometh to God must believe that He is, and that He is
a rewarder of them that diligently seek Him."
The words, " before his translation," etc., are obviously equi-
valent to — * for in the sacred history, before we read of his trans-
lation, we read of his being the object of the peculiar favour of
God. His translation is there represented as the consequence of
^ n^* the same word used in reference to Elijah, 2 Kings ii. 3.
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PABT n. S 1.] GENERAL EXHOBTATION AND WABNING. 45
this peculiar favour of God ; and this peculiar favour he could
not have enjoyed, had he not been a believer, for to the enjoy-
ment of this peculiar favour faith is absolutely necessary.' This
is the Apostle's argument. Let us look at its various parts, that
we may distinctly see that it is fairly drawn from the passage of
Old Testament history from which it is deduced.
In our version of Genesis we read nothing of Enoch's
pleasing God. We read, " Enoch walked with God," which is
a literal version of the Hebrew text. The expression, " walked
with God," has commonly been considered as descriptive of
Enoch's character as a singularly pious man, who, realizing the
divine presence, habitually thought and felt, spoke and acted, as
under the eye of God. I am rather disposed to consider it as
descriptive of Enoch's privilege : he was beloved of God, and, as
an evidence of it, he was admitted to intimate and delightful
intercourse with Him. He was a prophet, to whom God made
conmiunications of His will ; and it is not at all unlikely that,
as in the case of Moses, sensible proofs might be given to his
cotemporaries that he was in a remarkable degree the object of
the divine regard. I am induced to take this view of it, be-
cause I find the two most ancient versions of the Scriptures (the
Syriac and Greek) rendering the phrase, " walked with God,"
" pleased God," not only here, but in Gen. vi. 9, where the
same phrase again occurs in reference to Noah ;^ and the Apostle
sanctions this interpretation by reasoning from it. This, then,
is the first step in the Apostle's argument, to prove that " by
faith Enoch was translated." The Scriptures testify that Enoch
was the object of the divine peculiar regard previously to his
translation, and represent that translation as an expression of
this peculiar regard.
The second step is. Faith, or beUeving, is absolutely neces-
sary in order to any man's being the object of the peculiar
regard of Jehovah. " Without faith it is impossible to please
God." These words admit of two different interpretations,
according as you explain the reference of the phrase, " to
please God." They may either signify, * without believing the
truth about God, it is impossible to enjoy His favour;' or,
* without believing the truth about God, it is impossible to pos-
sess that character, or to prosecute that course of conduct, which
1 Ftde Gen. xvii. 1, xxiv. 40 ; Ps. lyi. 13, cxvi. 9.
46 EFISTLE TO THE HEBBEW& [CHAP. X. 19-Xn. 20.
only can meet ivith His approbatkni/ Both are tmths. The
last is the yiew most commonly taken of the assertion here ; bat
I am inclined to consider the first as probably expressing the
Apostle's idea. The only way in which guilty men^ who have
forfeited God's favonr^ can regain it, is through the faith of the
truth respecting £Km. '^ By the deeds of the law no flesh
living can be justified." If Enoch enjoyed the divine favour,
it must have been through believing.
The Apostle confirms his assertion, that without believing, it
is impossible to be well-pleasing to God, by adding, " for every
one that cometh to God must believe that He is, and that He is
the rewarder of them who diligently seek Him." " To come to
Q^d," is here plainly equivalent to — ^ to be the object of His kind
regards.' No one can draw near to Him with acceptance, as to
a Father and a Friend, who does not ^ believe that He is, and
that He is the rewardiar of them who diligently seek Him." To
'^ believe that God is," is something more than to believe that-
there is a God. There are many who believe that there is a
First Cause, whom they call God, whose notions of the cha-
racter of God are not only greatly defective, but greatly erro-
neous. These persons believe that there exists a being whom
they call God ; but their faith is not the faith of the truth.
There really exists no such being in the universe as the being
they conceive of : he is a mere creature of their own minds.
To ^^ believe that God is," is to believe in the existence of such
a Being as God's works and word declare Him to be : it is to
believe the truth with regard to Him. No person can be the
object of the complacency of God who does not credit the reve-
lation He has made to him of Himself.
There is particularly one truth about God which must be
believed by all who would approach to Him with acceptance,
and that is, that ^^ He is the rewarder of all who diligently
seek Him ;" — in other words, that He is merciful, and dis-
posed to pardon and save all who seek EBm, — ^that is, who in
the way of His appointment, by believing His word and hop-
ing in His mercy, seek their happiness in Him. The faith
of the truth about God, as disposed to pity, pardon, and save
all, even the most guilty of the children of men, who come to
Him in the way of His appointment — ^that is the faith by which,
in every age of the world^ men have been justified. The degree
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PART n, § Ij GENERAL EXHORTATION AND WARNINQ. 47
of information respecting the details of the method of salvation
has been very dififerent in different ages ; but the great truth,
through the faith of which men are interested in that method of
salvation, has never varied. It is, ^^ that God is, and that He
is tlie rewarder of them who diligently seek Him."
This, then, is the Apostle's argument, and it is plainly a
good one : ^ Enoch is a glorious illustration of the efficacy of
faith in obtaining benefits, ^e obtained a most important
benefit — translation to heaven without tasting of death; and
it was through believing that he obtained this benefit. The
Scriptures represent him as before his translation an object of
the peculiar divine favour ; and they represent his translation
as a manifestation of this peculiar favour. But none but a be-
liever can be an object of the divine peculiar favour. It is by
faith, and faith alone, that a man can be justified.'
The concluding part of the 6th verse is valuable, as giving
us a further illustration of the Apostle's description of faith in
the first view. To believe the trudi with regard to the character
of God, is " conviction with regard to things unseen," " for no
man hath seen God at any time ;" arid to believe " that He is
the rewarder of them who diligently seek Him," is " confidence
respecting things hoped for." It is also useful for confuting
two very absurd tenets which have been adopted by some men.
There are men, even professed Christians, who maintain the
innocence of error, — who say it is of no consequence what men
believe, if they but live well. That is just equivalent to saying
that it is of no consequence to " please God" — to be an object
of His complacency and kind re^ird ; for ^^ without faith it is
impossible to please God." There are others who affirm, that
in serving God we ought to have no respect to the " recompense
of reward." But the Apostle states it as forming a necessary
part of that truth which must be believed in order to our
pleasing God, ^' that He is the rewarder of those who diligently
seek Him."
This passage has often been abused for the purpose of
proving that the heathen, who have no written revelation, are
not in such deplorable circumstances as the friends of missions
represent them. They have the means of knowing that " God
is, and that He is the rewarder of them who diligently seek
Him ;" and if they believe this, they, like Enoch, will please
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48 EPISTLE TO THE HEBBEWS. [CHAP. X. Id-XIL 29.
God, and though they should not, like him, be translated, yet
when they die they will certainly go to heaven. That the hea-
then have to a certain extent the means of knowing that ^^ God
is," is plain from the first chapter of the Romans; but the
Apostle, who asserts this truth, asserts also, that in consequence
of the depravity of man's nature, these means are not improved,
and therefore but increase their guilt and deepen their condem-
nation ; and that, in fact, the heathen world " by wisdom knew
not God," but, on the contrary, " did service to them who by
nature are no gods." The views of every heathen are not only
necessarily very defective, from the imperfection of the means
of knowledge, but, as experience teaches, they are uniformly
greatly erroneous. The god or gods in whose existence they
believe, is not the true God. With regard to the second article
of that faith which the Apostle represents as necessary to please
God, " that He is the rewarder of them that diligently seek
Him," that is what no man without an express revelation could
ever discover. It is very consonant with reason to believe that
God will make innocent and obedient creatures happy ; but as
to whether God will be reconciled to sinners, and make them
ultimately happy, or in what way He is to be sought for this
purpose, it is plain that unenlightened reason can give no infor-
mation. The faith here spoken of must be founded on a super-
natural revelation of the true character of God, and of His pur-
poses of mercy towards a lost world. It was through the faith
of the revelation made in his time on this subject, tliat Enoch
was accepted of God ; it is through the faith of the revelation
now made to us, that we are to be accepted of God* It is not
my purpose to enter into the general question of the salvability
of the heathen ; but I think it must be evident to every careful
reader, that that doctrine receives no support from the passage
before us. It would be a strange thing indeed, if in an Epistle,
the great object of which is to show the supreme importance of
the faith of the Gospel, we should meet with a declaration that
men may be saved without knowing anything about the Gospel.
The third example of the efficacy of faith which he brings
forward, is that afforded by the history of Noah. Ver. 7. " By
faith ^ Noah, being warned of God of things not seen as yet,
^ Tiartt must be construed, not with xpnf^ttrtohU^ but with xarurMvaat:
V %i must not be referred to Kt^op^ but to ximt.
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?ABT JI. § L] GENERAL EXHORTATION AND WARNING, 49
moved with fear^ prepared an ark to the saving of his hoose ;
by the which he condemned the world, and became heir of the
^ghteousness which is by faith." Let us first shortly attend to
the facts of the case ; and then consider the illustration which
they afford of the efficacy of faith in enabling to perform
duties, to endure trials, and to obtain blessings.
The facts are these : " Noah was warned of God of things
not seen as yet ;" in consequence of this, he was ^^ moved with
fear," and built an ark ; he obtained the salvation of his family ;
^^ he condemned the world, and he became an heir of the right-
eousness that is by faith."
The first fact is, " Noah was warned of God of things not
seen as yet." The approaching deluge was the event of which
Noah was warned. The circumstances of that event are termed
'^ things not seen as yet ;" because, though in their own nature
sufficiently apprehensible by the senses^ they were then unseen,
because future, and because nothing in the appearance of nature
indicated their approach. We have a particular account of the
warning in Gen. vi. 12-l&r "And God looked upon the earth,
and, behold, it was corrupt : for all flesh had corrupted his way
upon the earth. And God said unto Noah, The end of all flesh
is come before Me ; for the earth is filled with violence through
them : and, behold, I will destroy them with the earth. Make
thee an ark of gopher-wood : rooms shalt thou make in the ark,
and shalt pitch it within and without with pitch. And this is
the fashion which thou shalt make it of ; The length of the ark
shall be three hundred cubits, the breadth of it fifty cubits, and
the height of it thirty cubits. A window shalt thou make to the
ark, and in a cubit shalt thou finish it above ; and the door of
the ark shalt thou set in the side thereof ; with lower, second,
and third stories shalt thou make it. And, behold, I, even I,
do bring a flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life, from under heaven ; and every
thing that is in the earth shall die. But with thee will I estab-
lish My covenant : and thou shalt come into the ark, thou, and
thy sons, and thy wife, and thy sons* wives with thee."
The second fact refers to the influence which this warning
had on the mind and conduct of Noah. He was " moved with
fear," and he " prepared an ark." When it is said that Noah
was " moved with fear," we are not to suppose that he was in
VOL. II. D
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so EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL ».
aDy degr^ afraid that he or his family were to perish in the
approaching deluge. He had precisely the same reason for ex-
pecting his deliverance, and that of his family, along with a
small remnant of all species of living creatores, that he had for
expecting the destmction of the rest of mankind and the animal
tribes. It is easy, however, to see how Noah was " moved with
fear." An evil of such tremendous magnitude, inflicted on
account of sin, placed in a very striking light the irresistible
power, the immaculate purity, the inflexible justice of God, and
was fitted to fill the mind with reverence and godly fear. Be-
sides, Noah knew that he and all his family were sinners, and de-
served to perish along with the rest of their race ; and he knew
also, that though, if the ark was prepared, according to the divine
appointment, all was safe ; it was equally true, that if the ark
was not prepared, he and they must perish in the general ruin.
The very idea of this must have excited a salutary terror, and
operated as a powerful motive to diligence in the building of the
ark. When we consider the size of the ark, — especially when
connected with the collection of the various animals, which
from the history seems to have been Noah's work, — ^the under-
taking, in any circumstances, must have been an arduous one ;
and when we consider the difficulties which must have arisen
out of the state of sentiment and feeling of the great body of
mankind, it may well be considered as one of the most extraor-
dinary examples of difficult duty which the world has ever wit-
nessed. The testimony of God on this subject is this — adding,
after a particular detail of the commands laid on Noah, —
^^ Thus did Noah ; according to all that God commanded him,
so did he."
The third fact stated by the Apostle is, that Noah thus
obtained the deliverance of his family. He " built an ark to
the saving of his house." " House," here, is plainly equivalent
to ' family.' The words, " to the saving of his house," taken
by themselves, may either signify what was the design of Noah
in building the ark, or what was the result of his building the
ark. In the first case, they are equivalent to— ^ he built an ark
that his family might be saved ;' in the second case, they are
equivalent to—* he built an ark, and thus his family was saved.'
Both are truths ; but it is the last of these truths which serves
the Apostle's object — the illustration of the efficacy of faith. By
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PABT n. § Ij GENERAL EXHOBTATION AND WARNING. 51
building the ark^ Noah obtained the salvation of his family;
^^ And all flesh died that moved upon the earthy both of f owl,
and of cattle, and of beast, and of every creeping thing that
creepeth upon the earth, and every man : all in whose nostrils
was the breath of life, of all that was in the dry land, died.
And eveiy Kving substance was destroyed which was upon the
face of the ground, both man, and cattle, and the creeping
things, and the fowl of the heaven ; and they were destroyed
from the earth : and Noah only remained alive, and they that
were with him in the ark,"^ When " all flesh" had died, " Noah
remained alive, and they that were with him in the ark."
The next fact stated is, " He condemned the world." These
words have generally been supposed to refer to that tacit con-
demnation which Noah, by his conduct, in obeying the divine
commandment, and preparing for the coming deluge, as it were
pronounced on an ungodly world.^ But as it is said that " by
faith" (for I apprehend there can be no doubt the reference is
to faith in the relative " which," and not to the ark, as some
have supposed ; for it was by the same thing, whatever it was,
that he " condemned the world" and ** became the heir of the
righteousness of faith ;" and certainly it was not by the ark
that he was justified) ^^ he condemned the world," I am dis*
posed to consider the words as referring to the same fact which
Peter, in his second Epistle, ii. 5, refers to, when he calls Noah
** a preacher of righteousness." I think we are warranted from
the declaration here, as explained by that in the Epistle of Peter,
to conclude, that the warning NofJi received from God he pub-
licly proclaimed, — remonstrated with the men of his age on their
wickedness, called them to repentance, and denounced, on their
continuing in sin, the awful sentence of a common and univer-
sal destruction.
The last fact stated is, that Noah *^ became," or was^ " an
heir of the righteousness which is by faith." '* The righteous-
ness by faith" is just the justification by believing ; and to be
1 Gen, vii. 21-23.
' The following passage from EcclesiasticnB has been referred to for
illnstration :—~Kcir»Kpi¥ti ^i ZUmoe xa(/ta¥ rou; ^urrtti eiot/ieis^ x«i vtirrni
nXfo^tloct raxli«{ leokvrrh y^pctf dVtMv, ** The dead just nuin condemps
the living ungodly ; and the finished youth swiftly condemns the protracted
old age of the wicked."
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52 SPISTLE TO THE HEBREW& [CHAP. X l^XIL 29i
<< an heir of the righteousness of faith,** is just to participate
in the blessing of justification by believing — ^to be justified by
believing. In this part of his statement, I apprehend the
Apostle refers to two passages in the book of Genesis : the first,
ch. vi. 8, " Noah found favour in the sight of the Lord ;" and
the second, ch, vi. 9, " Noah walked with God ;" which, as the
Apostle has explained it in the preceding context, is equivalent
to — * Noah was well-pleasing to God,' — Noah was a justified per-
son — a person treated by God as if he had been righteous, as
an object of His peculiar favour ; and, as the Apostle has shown,
if he was so, it must have been through believing.
These are the facts of the case. Let us now see how they
illustrate the efiicacy of faith for enabling to perform duties, to
endure trials, and to obtain blessings.
It has been supposed by some, that the Apostle means to
say that it was by faith that Noah was " warned of God of
things not seen as yet ;*' — ^that is, that the warning given to Noah
was a proof of God's peculiar regard to Noah ; and that this token
of peculiar regard, like every other, was bestowed on him as a
believer. But I rather think that the phrase, " by faith," is in-
tended to refer to " moved by fear, prepared an ark ;" the
warning being considered as the revelation which was the sub-
ject of that faith through which Noah performed his difficult
duties, endured his severe trials, and obtained the glorious re-
ward. Had the warning not been believed, Noah would not
have been " moved with fear^ — ^he would not have " prepared
an ark." He would have continued, like the unbelieving gene-
ration among whom he lived, careless and disobedient But
believing, as he did, the warning in all its extent, he could not
but be " moved with fear" — he could not but set about "pre-
paring the ark." Noah believed the whole testimony. It waff
a declaration of universal destruction, with the exception of
himself and his family, and a declaration that even they could
be saved only by the " preparing of an ark." Had Noah be-
lieved merely that " the end of all flesh was come before God,"
he would indeed have been filled with fear, but that fear would
not have moved him to prepare an ark. It was the faith at
once of the coming general destruction and the particular way
of escape which produced the effect of his prosecuting the
laborious and difficult work of preparing the ^^L
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PART II. i 1.] GENERAL EXHORTATION AND WAfiNING. H
As it was by faith that Noah prepared the ark, so it was by
faith that he obtained the salvation of his family. That privi-
lege was connected in inseparable union with a preceding duty,
which preceding duty could not have been performed without
faith. Had not the ark been prepared, Noah and his family
could not have been saved ; and had not Noah believed, the ark
would not have been prepared. You see, then, how the salva-
tion of Noah's family was the result of his faith.
It was by faith idso that he " condemned the world.** The
revelation which he believed furnished hun with the great sub-
ject of his condemnatory addresses ; and it was the faith of this
revelation that enabled him, in defiance of their scorn, to tell
them the truth. He believed, and therefore spoke.
It was by faith also that ^^ he became an heir of the right-
eousness which is by faith." This scarcely requires any illustra-
tion. The language of the Apostle is not in reality, what it is
in appearance, tautological. When he says, Noah by faith
^^ became heir of the righteousness which is by faith," he just
means, that Noah by his own personal faith obtained an inte-
rest in that method of justification, in which no man can obtain
an interest but by believing.^
This example of Noah is thus admirably fitted to serve the
Apostle's purpose. Faith enabled Noah to perform very diffi-
cult duties. It enabled him to make the laborious preparations,
which must have occupied many years, for the approaching
deluge ; it enabled him to do his duty, and to persevere in doing
it, amid many difficulties and discouragements ; it enabled him
fearlessly, though alone, as " a preacher of righteousness," to
pronounce the sentence of condemnation on a guilty world,
though in doing so he must have exposed himself to cruel mock-
ings, and very probably to imminent hazards. Faith enabled
Noah to endure very severe trials. The conviction, that without
building the ark he and his family must perish, and if it were
prepared they were safe, rendered powerless the shafts of ridicule.
He endured, as seeing what was yet invisible. Faith enabled him
to obtain most important benefits, — the deliverance of his family,
and a personal interest in the justification that is by believing.
^ The phrase, v xurd iciar. )/«., is plainly the same thing as v ItK. !«
vitr.^ Rom. i. 17, ix. 30, x. 6 ; and Itci tist.^ Rom. iiL 22, Phil. iii. 9 ; or
simply hx, «-iVr., Rom. ir. 13.
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61 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 28L
The example is the more instructive, as it naturallj, and
almost necessarily, brings before the mind the fearfully destruc-
tive efficiency of unbelief. The world that perished had mate-
rially the same message delivered to them as that which Noah
received. Had they repented, there is no reason to doubt that
the fearful infliction would not have taken place. Noah be-
lieved, and feared, and obeyed, and was saved. They disbelieved,
and mocked, and were disobedient, and perished.
Faith and unbelief are the same things still. The believer,
like Noah, has been " warned of God of things not seen as
yet." He has heard that " all have sinned," and that God
cannot " clear the guilty," and " the wicked must be turned
into hell ;" and he has heard also, that ^^ God hath set forth
His Son a propitiation through His blood," and that " whoso-
ever believeth shall not perish, but have everlasting life ;" and
tliat by the believer seeking " glory, honour, and immortality,"
eternal life shall assuredly be obtained. Like Noah, he believes
the divine warning ; he is filled with fear at the display which
these truths give of the power, and holiness, and justice of God ;
he sees that everlasting destruction is his inevitable portion,
unless he avail himself of the only way of escape, and that,
availing himself of this way of escape, he is secure of everlasting
happiness ; and believing this, he " flees for refuge to the hope
set before him," — and he continues fleeing for refuge ; and in
the way of God's appointment, the way of faith and holiness,
he seeks perseveringly, and he obtains assuredly, " the end of
his believing, even the salvation of his soul." He believes the
whole of the divine testimony. If he believed only the first
part of it, he would despair ; if he believed only the last part of
it, he would presume. But believing both, he both fears and
hopes ; and under the combined influence of fear and hope, he
performs duty, endures trials, and ultimately obtains the pro-
mised blessing.
The unbeliever, like the ungodly world in the days of Noah,
hears the divine testimony, but will not receive it. Hell excites
no fears — ^heaven no desires. He continues in impenitence and
disobedience, till down comes the thunderbolt. He is conveyed
into the regions of hopeless punishment, and learns, too late,
how criminal and dangerous it is, under the influence of '^ an
evil heart of imbelief," to " depart from the living God."
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FABT IL § 1.] GENEBAL EXHORTATION AND WARNING. 55
The fourth example of the efficacy of faith is derived from
the history of Abraham, the father of the Hebrew nation. Vers.
8—10. " By faith Abraham, when he was called^ to go out into a
place which he should after receive for an inheritance, obeyed ;
and he went out, not knowing whither he went. By faith he
sojourned in the land of promise, as in a strange country, dwell-
ing in tabernacles with Isaac and Jacob, the heirs with him of
the same promise : for he looked for a city which hath f oimdaf^
tions, whose builder and maker is God."
Of the facts referred to in the 8th verse, we have an ac-
count in the beginning of the 12th chapter of the book of
Genesis. ^^ Now the Lord had said unto Abram, Get thee out
of thy country, and from thy kindred, and from thy father^s
house, unto a land that I will show thee : and I wiU make of
thee a great nation, and I will bless thee, and make thy name
great ; and thou shalt be a blessing : and I will bless them that
bless thee, and curse him that curseth thee : and in thee shall all
families of the earth be blessed. So Abram departed, as the
Lord had spoken unto him ; and Lot went with him : and
Abmm was seventy and five years old when he departed out of
Haran."»
Though in the Mosaic history the account of this call is not
given till after the accoimt of the death of Terah in Haran,
yet it is plain from the speech of Stephen that it took place in
Mesopotamia, previously to his leaving that country along with
his father. The call consisted of two parts, — a command and
a promise. The command was, " Get thee out of thy country,
and from thy kindred, and from thy father's house, unto a land
that I will show thee." The promise was partly implicit, — " I
will give thee this land for an inheritance ;" and partly explicit,
— " I will make of thee a great nation, and I will bless thee,
and make thy name great ; and thou shalt be a blessing : and I
will bless them that bless thee, and cxme him that curseth thee :
and in thee shall all the families of the earth be blessed."
^ Theodoret sapposes that xaMvfitPos *AfipadfA refers to the change of the
patdarch's name from Abram to Abraham. Some MSS. and versions read
KaMvfcivog ; but the whole context shows that the reference is to what is
nsuaUy termed " the call" of Abraham, — ^his being divinely commanded to
leave his native coonlary, and go into a land to be pointed out to him.
, * Gen. xiL 1-4.
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56 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29
Abraham believed that both the command and the promise came
from God; and therefore he obeyed the command, and ex-
pected the fulfilment of the promise. His faith was ^^ confi-
dence in reference to things hoped for ;" it was " conviction in
reference to things not seen as yet." EUid Abraham not be-
lieved that the call came from God, or had he not beUeved that
God was at once able and disposed to perform His promises, he
would have disregarded the call, and continued in Mesopotamia ;
but because he believed, he obeyed. It was his faith which led
him to break asunder those very strong bands which bind men
to their country and their kindred, and to undertake a journey
of unknown length, and difficulty, and danger, — towards a
country of which he knew nothing, but that God had said to
him, " I will show it thee." " He went forth, not knowing
whither he went." He proceeded in the direction which the
divine call pointed out; and he went onward till the same
divine call directed him to stop.
This certainly was a very remarkable manifestation of the
power of faith in enabling a man to perform a difficult duty.
It is difficult for us to form a distinct conception of it, as no
case strictly analogous can occur among us. But let us suppose
a person, previous to the discovery of America, leaving the
shores of Europe, and committing himself and his family to the
mercy of the waves, in consequence of a command of God,
and a promise that they should be conducted to a country
where he should become the founder of a great nation, and the
source of blessings to many nations ; and we have something
like what actually took place in the case of Abraham.
The object for which this instance of the power of faith is
brought forward is obvious, and it is well fitted to serve that
object. Nothing but faith could have enabled Abraham to act
as he did. Faith made what would otherwise have been impose
sible, easy. God was calUng the Hebrew Christians to break
through bands as strong as those which bound Abraham to
Mesopotamia, in abandoning Judaism, and to take a course in a
determined attachment to Christianity, the consequences of which
were as apparently hazardous, and as completely unknown to
them and beyond their control, as the circumstances of Abra-
ham's journey from Mesopotamia to Canaan. Nothing could
enable them to do this but faith — a full persuasion that the
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PABT n. S 1.] GENERAL EXBORTATION AND WARNING. 57
command to embrace Jesas of Nazareth as "the end of the
law for righteousness," and the promise of eternal life as the
gift of God to all who did so, equally came forth from God.
And while nothing could enable them to do this but such a
faith, such a faith would make these otherwise impracticable
duties easy. This would prevent them from "turning back
to perdition," and would enable them to "press onward to
the mark, for the prize of the high calling of God in Christ
Jesus."
And it is equally true now as It was then. Nothing but the
faith of the Gospel can induce a man to abandon the world and
commence a pilgrimage towards heaven. And wherever there
is the faith of the Gospel, there will be such an abandonment —
there will be the commencement and the prosecution of such a
pilgrimage. If Abraham had continued in Mesopotamia, or
stopped short of Canaan, it would have been a proof that he
did not beUeve the divine testimony ; and whatever men may
profess, if they continue to love the world, and become " weaiy
in well-doing," it is clear evidence that they have not believed
the Gospel.
We have another instance of the power of faith in enabling
to persevere in a course of duty, while the blessing promised is
not immediately conferred, brought before our minds in the
next verse. This, too, is taken from the history of Abraham.
Ver. 9. "By faith he sojourned in the land^ of promise, as in
a strange country, dwelling in tabernacles with Isaac and Jacob,
the heirs with him of the same promise."
When Abraham came into the land of Canaan, the promise
which was implied in what was said to him at his call in Meso-
potamia, was given him in the most explicit language : " The
Lord appeared unto Abram, and said. Unto thy seed will I give
this land." * Hence that country received the appellation, " the
land of promise," or the promised land. But that promise was
not immediately, was not soon, fulfilled. Abraham did not
obtain possession of it, nor did his posterity, till nearly five cen-
turies after. To use the language of Stephen, " God gave him
no inheritance in it, no, not so much as to set his foot on : yet
* sif yv» for fir yjif. Such a use of tl^ with a noun of place is not un-
frequent Bretschneider^B Lex. i/^, 5, c.
* Gen. xii. 7.
Digitized by VjOOQIC
58 EPISTLE TO THE HEBREWS, f CHAP. X. 19-XIL t9.
He promised that He would give it to him for a possession, and
to his seed after him, when as yet he had no child." ^ Had
Abraham not been a persevering believer — had he not con-
tinued to "account Him faithful who had promised" — he
would not have continued in Canaan in such circumstances, a
pilgrim and sojourner, dwelling in tents, and having no certain
or abiding dwelling-place. He would have returned to the
coimtrj from which he had come out, and where his relations
had possessions and fixed places of abode ; or he would have
gone into some other coimtry, where, with the property he had,
he might have procured for himself an inheritance. , But be-
cause Abraham believed that in due time the promise would be
fulfilled, he preferred dwelling in a tent in Canaan to dwelling
in a palace anywhere else. He goes into Egypt during the
time of famine ; but it is to sojourn, not to settle. He sends
Eliezer to obtain a wife for Isaac into Mesopotamia, and takes
an oath of him, that even in the case of his not succeeding in
getting one of his kinswomen as a wife to Isaac, he was not to
take Isaac back again to the land of his ancestors. He con-
tinued, along with Isaac and Jacob — to whom as well as to
Abraham the promises were made, and who are therefore
called "heirs with him of the same'promise," — ^to live in Canaan,
though not put in possession of it. Though the promise was
long in being fulfilled, he did not doubt but it would be in due
time fulfilled; and therefore he determined that he and his
posterity should continue in the land to which the promise re-
ferred.
It is equally easy here, as in the former case, to see the
object the Apostle had in view in bringing forward this par-
ticular exemplification of the power of faith, and to see how
well fitted it is for gaining that end. Nothing but continued
faith could have enabled Abraham to continue a pilgrim and a
sojourner in Canaan, waiting for the fulfilment of the promise.
Continued faith did enable Abraham to do do. Nothing but
continued faith could enable the Christian Hebrews to continue
" stedfast and unmoveable " in the profession and practice of
Christianity during that season of privation and suffering, of
undefined length, which might intervene before the full accom-
plishment of the promises which had been made to them. Per-
^ Acts viL 6.
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PART n. § L] GENfiRAL EXHORTATION AND WARNING. 59
severing faith would enable them to do this. He who continues
believing will " endure to the end," and " be saved."
The words which follow in the 10th verse seem to contain
the reason why Abraham continued to sojourn in the land of
promise. Ver. 10. "For he looked for a city which hath
foundations, whose builder and maker is God."
These words have been supposed by some very learned in-
terpreters to refer to the literal Jerusalem, the metropolis of
the Holy Land, when it became the possession of the descend-
ants of Abraham. They consider the Apostle as saying, * The
reason why Abraham continued to live in Canaan, though he
had no inheritance there, though he and his family had to live
in moveable tents, was, that he expected that in due time, in
that country, a stable city would be erected for them by the re*
markable providence of God — ^that the whole territory should
be peopled by his descendants, not as wandering tribes, but as
the inhabitants of towns and cities, having Jerusalem built on
the rocky mountains as its metropolis.' This is ingenious, but
it is not satisfactory. We have no reason to believe that any
revelation was made to Abraham as to the building of Jerusa-
lem. The "city which has foundations" seems plainly the
same city mentioned in the subsequent context as a city pre-
pared for them by God, in the better, the heavenly country
and the description, " whose builder and maker is God," which
seems nearly equivalent in meaning* to the expression respecting
the true tabernacle, " which, it is said, God pitched, not man,'*
seems to exclude the workmanship of man, and points it out to
us as not a literal but a figurative expression, indicating not an
earthly, but a heavenly city. The Apostle's assertion then is,
that Abraham " looked for a city which has foundations, whose
builder and maker was God." What does it mean?
The land of promise is in the Scriptures the emblem of the
heavenly inheritance, and the earthly Jerusalem of the resi-
dence of the saints there. They are represented as dwelling in
a glorious city, with Jehovah in the midst of them as their
King. To denote the stability, the immutability, and the eter-
nity of this state of happiness, the heavenly city is said to
" have foundations." It is not a collection of tents or taber-
nacles, which have no foundations, and which are easily re-
moved^ but it is a city built on the everlasting hills of Paradise.
Digitized by LjOOQIC
60 EPISTLE TO THE HEBREWS. [CHAP. X 19-XIL 29.
It is not unlikely that Psalm Ixxxvii. 1 was in the Apostle's mind :
^^ His foundation is in the holy mountains." The travelling tent,
pitched in the evening and struck in the morning, finely con-
trasts with the " city which has foundations" — firmly builded.
And to denote its divine origin and transcendent excellence, it
is termed a city ^^ whose builder and maker is God." It is thus
opposed to all earthly cities, which are built by man's hands,
just as the Apostle distinguishes the heavenly sanctuary from
the earthly by describing it as being ^^ made without hands,"
and as he distinguishes the resurrection body from the ^^ earthly
house of this tabernacle," as ^^ a house not made with hands,
eternal in the. heavens."
According to the Apostle, then, Abraham expected true, per-
manent happiness from God in a future state. This expecta-
tion must have been founded on a revelation made to him, and
believed by him. Our Lord teaches us that the promise of
immortality and the resurrection is implied in the promise, " I
will be a God to thee ; " and there is nothing improbable in the
supposition, that the patriarchs may have had clearer revelations
of a future state made to them than any that are recorded in
Scripture. If we admit the inspiration of this Epistle, it is
plain, however we may explain it, that Abraham did cherish an
expectation of permanent and perfect happiness in a future
world.
All that remains to be explained, is the connection in which
the words in the 10th verse stand to the preceding statement.
If the word /or be understood in its most usual sense, as ex-
pressing the reason of a previous assertion, then the meaning
is — * Abraham's expectation of permanent, perfect happiness in
heaven, enabled him patiently to submit to all the inconveni-
ence of a state of pilgrimage in Canaan during the period
which was to elapse before that land became the inheritance of
his posterity.' If the word /or be imderstood, as it often must,
as merely connective, as equivalent to ^moreover,' then the
meaning is — ^Abraham's expectation that God would in His
own time fulfil the promise, that Canaan was to be the in-
heritance of his posterity, induced him to continue in that
country, though but a pilgrim and sojourner. But Abraham
had higher expectations than this. He not only expected for
his posterity a secure settlement in Canaan, but he expected for
Digitized by LjOOQIC
PART n. § Ij GENERAL EXHORTATION AND WARNING. 01
himself an everlasting abode in heaven/ It matters very little
in which of these two ways the connection is explained.^
The great practical truth intended to be taught us by this
passage of Scripture is, that it is the faith of the Gospel, pro*
dncing the expectation of eternal life, that can alone enable a
person cheerfully to submit to all the privations and sufferings
connected with the Christian life, and induce him, ^^ by a pa*
tient continuance in well-doing, to seek," so as to obtain, ^^ glory,
honour, and immortaUty."
The design of the paragraph which follows, is to show, from
the history of Abraham, that faith is not only efficacious in en-»
abling men to perform difficult duties and to endure severe trials,
but also to obtain important blessings. Vers. 11, 12. "Through
faith also Sara herself received strength to conceive seed, and
was delivered of a child when she was past age, because she
judged Him faithful who had promised. Therefore sprang there
even of one, and him as good as dead, so many as the stars of
the sky in multitude, and as the sand which is by the searshore
innumerable.*' The substance of this statement is — ^ Through
believing, Abraham and Sarah, though arrived at a time of life
when, according to the ordinary course of nature, it was not to be
expected that they would have any children, became the founders
of a family numerous as the stars of heaven, or as the sand
along the sea-shore.' This blessing was conferred on them as
believers. It was as the gracious reward of their faith that they
obtained this high honour.
Some learned interpreters have supposed that it is Abraham's
faith alone that is spoken of in this paragraph, and that the
Apostle's intention is to say, ' As the reward of Abraham's faith,
Sarah became fruitful, and brought him a son, from whom sprang
innumerable descendants.' The words, however, certainly seem
^ Wakefield^s note on these verses does credit to his taste. ^^ Orationem
magis exquisitoB vennstatis nusquam reperies. Il»poixth est hospitari pro
tempore ; x«ro/»f<ir, fixam domum habere. In terra igitur ista vivebant, ut
hoapites; in tabemticulis vero semper: certam domum inoolebant in aliena
terra; hanc mox relicturi, iUam^ dum viverent, nnnquam. Et eleganter op-
ponontnr tabernacula mobilia^ in terrse superficie posita, iTfytset, atque huo
iliac pro re nata transferenda, (AyittLti /undamentis stabiUtm: Isa. xxxviii.
12, LXX. TtxiittTHi vero is est qui excogitat formam sedificii ; ^ijft/ov^yoV,
qui struit aedificium. Hino noetri reddere debuerant, at poterant satis
simpliciter : whose contriver and builder is Qod."
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^2 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XII. ».
more natural] j to refer to Sarah's faith. The facts of the case
seem to have been these : — Jehovah appeared to Abraham, and
promised that he should have a son by his wife Sarah. The
promise was afterwards repeated in the hearing of Sarah^ who
laughed at it within herself as a thing incredible, considering the
advanced age of herself and her husband; and afterwards, through
fear, she denied that she laughed ; so that she was in the first
instance guilty both of unbelief and of falsehood. But when
she found that the hidden reasonings of her heart had been de«
tected by the divine Messenger — ^when she heard Him put the
silencing question, "Is anything too hard for the Lord?" and
received from Him new assurances that she certainly would be-
come a mother, — she perceived that the promise was the word of
Him who was able to do as He had said, however inconsistent
with the ordinary course of nature ; and she no longer laughed
at the promise, but believed it, reckoning that He who had pro-
mised was faithful. As the gracious reward of her f aith^ Sarah
obtained strength to lay the foundation of a race or family ; for
so the words may be, and so we apprehend they ought to have
been rendered.^ The meaning of the whole verse is — * To Sarah
the believer God gave the high honour of being the mother of
His peculiar people.*
The connective particle therefore seems to me equivalent to
— ^ for this cause ;* t.«.. Because of faith, through means of be-
lieving, " there sprang of one, and him as good as dead," — or in
reference to these things, dead, — " so many as the stars of the sky
in multitude, and as the sand which is by the sea-shore innumer-
able." It is not necessary to enter into a minute examination of
these words. The general sentiment is, plainly, ^ Abraham and
Sarah, through believing, obtained a high honour, an important
privilege, — ^the honour and privilege of being the founders of the
holy nation, — an honour and privilege, the attainment of which
^ Kotret^T^i signifies ^ foundation,* ch. iy. 8, iz. 26 ; oTtpfia signifies ^ a
family — offspring,' ch, ii. 16, ver. 18 tw/. The Latins says, " fundaredomum'*
or '* familiam/* Euripidee, Here. Fur. 1261, uses the verb KetrptfiaXMfMt
in this sense. This is the exegesis of Ernesti, C. F. Schmid, Cramer,
Bohme, and Euinoel. It is greatly preferable to scarcely decent interpre-
tations of many critics. The manner in which some critics contrive to in-
troduce discussions of an indelicate kind into works of Scripture inter-
pretation, a fault by no means uncommon, is exceedingly revolting to every
rightly constituted mind. ^* A lewd interpreter is never just.'*
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PART IL § L] GENERAL EXHORTATION AND WARNING. 63
at the time it was promised to them was highly improbable — was
all butimpossible, which nothing but faith in God could have led
them to expect, which without faith in God thej would never
have obtained.'
It is not difficult to see how this statement was calculated
to gain the Apostle's object. God had made promises to the
Christian Hebrews, the fulfilment of which seemed to inyolve as
great difficulties at least as the fulfilment of the promise made
to Abraham. The language of Abraham's example to them
was, "Fear not, only believe." All the blessings and honours
included in the salvation that is in Christ with eternal glory —
all these will assuredly be yours, if ye continue to " count Him
faithful who has promised." Whatever difficulties, whatever
apparent impossibilities, lie in the way, like Abraham, " be
strong in faith, and give glory to God;" be fully persuaded
that "what He has promised He is able to perform;" be
fully persuaded that "He cannot deny Himself;" "against
hope, believe in hope," — i.e.j confidently expect what but for the
divine promise it would have been folly, it would have been
presumption, to have expected. Abraham did so, and his hope
did not make him ashamed. "Go ye and do likewise," and
your hope shall not make you ashamed nor confounded, world
without end.
But let us never forget that it was God's testimony and
promise which Abraham believed, and not a figment of his own
imagination. Let us take heed that it is God's testimony and
promise that we believe — ^let us take heed that we really believe
it — ^let us take care to cherish no hope but what that testimony
and promise warrant ; and then it is impossible for us to believe
too firmly, or to hope too confidently.
The importance of persevering faith is plainly an idea which
the Apostle wished to impress on the minds of those to whom he
was writing ; and to gain this object, he turns their attention to
the instructive fact, that the ancient saints of whom he had been
speaking continued believers as long as they continued in this
world. They lived believing, and they died believing. Vers.
13-16. "These all died in faith, not having received the pro-
mises, but having seen them afar off, and were persuaded of
them, and embraced them, and confessed that they were strangers
and pilgrims on the earth. For they that say such things declare
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64 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XIL 29,
plainly that they seek a country. And truly, if they had been
mindful of that country from whence they came out, they might
have had opportunity to have returned : but now they desire a
better country, that is, an heavenly: wherefore God is not
ashamed to be called their God ; for He hath prepared for them
a city."
The expression, " all these," does not refer to the whole of
the ancient saints mentioned in the previous context, for Enoch
never died at all ; and though Abel and Noah died, and died in
faith, yet from the 15th verse it is plain that the expression
refers only to the whole of the persons last mentioned as so*
joumers in the land of Canaan, Abraham and Sarah, Isaac and
Jacob. " They all died in faith ;'^ i.«., they all died believers —
they all died expecting the fulfilment of the divine promises.
They had lived in this faith, and they died in it. They had
not indeed " received the promises," i.«., the promised blessings.
They had not received the inheritance of Canaan — they had not
received the blessings connected with the coming of that illus^
trious descendant of Abraham, ^^ in whom all the nations of the
earth were to be blessed;" but they saw these blessings " afar off,"
t.e., they knew that at a future period — ^with regard to some of
them a distant period — the promise would certainly be fulfilled.
They " were persuaded of them." These words are not to be
found in the most valuable MSS., or in any of the ancient
versions oi* commentators, and are probably a comparatively
modem interpolation. They add nothing to the sense. They
merely give the meaning of the previous figurative expression,
they " saw them afar o£f,"^ and they " embraced them." They
were not only persuaded of the truth and certainty of the promises,
but also of the goodness of the things promised. The blessings
promised were the objects of their desire, esteem, and affection
and in consequence of this — in consequence of their placing their
chief affection on objects which they knew they were never to
enjoy in this world — they " confessed that they were strangers
and pilgrims on the earth." Abraham did so when he wished to
purchase, not an inheritance for himself living, but a sepulchre
^ The fx«yyfX/«/, the promised blessings, are represented as coasts which
the seafaring man descries at a distance. Yirgil has a similar ezpreesion :
*^ Quom procol obscoros colles humilemque videmus
Italiam."— u£n. iii. 522, 523. Tholuck.
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PABT IL § L] GENERAL EXHOBTATION AND WABNING. 65
for himself and his family when dead: ^^I am a stranger and a
sojourner with you : give me a possession of a burying-place with
you, that I may bury my dead out of my sight."^ Jacob made
the same confession to Pharaoh. He represents his own life
and the life of his fathers as a pilgrimage : '^ And Jacob said
unto Pharaoh, The days of the years of my pilgrimage are an
hundred and thirty years : few and evil have the days of the
years of my life been, and have not attained unto the days of
the years of the life of my fathers, in the days of their pilgrim-
age."' This confession meant more than that they had not
yet obtained the earthly inheritance. Long after Israel had
entered into Canaan we find David saying, " Hear my prayer,
O Lord, and give ear unto my cry ; hold not Thy peace at my
tears : for I am a stranger with Thee, and a sojourner, as all my
fathers were." ^^I am a stranger in the earth; hide not Thy
commandments from me."' We find him using this expression
not only for himself, but for the whole congregation of Israel :
<<For we are strangers before Thee, and sojourners, as were all
our fathers : our days on the earth are as a shadow, and there is
none abiding."*
That the confession, that ^^they were strangers and so*
joumers," impUed more than that diey had not obtained that
inheritance which they yet firmly beUeved their posterity would
obtain, is plain from what follows : Ver. 14. " For they that
say such things declare plainly that they seek a country."
They who confess that they are ^^ pUgrims and strangers on
the earth," and do so as long as th^ continue on the earth, by
doing so, plainly^ intimate that they are seeking a country which
is not on earth.
The word rendered "coimtry" is very expressive. It is
exactly rendered by a word lately borrowed from the German,
and scarcely yet fully naturalized in our language, fatherland —
a country where a man's father dwells, which he possesses as
his own, and in which his children have a right to dwell with
him. Thus it is exactly opposed to a strange or foreign land.
That it was not their earthly fatherland that they were seeking,
^ Gen. xxiii. 4. • Gen. xlvii. 9.
» Ps. zxxix. 12, cxix. 19. *• 1 Chron. xxix. 16.
* }^«»/(jBiw/f— * they did not conceal it.' This is the word used by the
LXX., Isa. iiL 9, to render Viro l6*
VOL. n. s
Digitized by VjOOQIC
66 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
is plain. Abraham at Qod*s command had renounced that ;
^^ and indeed," ver. 15, ^^ if they had been mindful of that coun-
try from whence they came out, they might have had oppor-
tunity to have returned."
The country of Terah, their father, where their natural rela-
tions had possessions, was Chaldea ; and if it had been it that
they were seeking, they might easily have returned to it. From
the call of Abraham to the death of Jacob was a space of 200
years. During this period they might easily have returned to
Chaldea. The distance was no obstacle. There does not seem
to have been any external obstruction. But they gave clear
evidence that they were not disposed to return. Abraham takes
an oath of his servant that he will not endeavour to induce Isaac
to return to that land. Jacob indeed went thither; but there he
would not stay, and through innumerable dangers returned to
Canaan. ^ No,' says the Apostle ; ' they were indeed seeking a
country, but it was a better country, even a heavenly one.'
They looked for true happiness in a future state. They ex-
pected the complete fulfilment of the promise, " I will be thy
God," in heaven.
" Wherefore," or for tliis causey " God is not ashamed to be
called their God ; for He hath prepared for them a city." God
had "prepared for them a city ;" t.«., in plain terms, ^ God had
secured for them immutable, eternal happiness in heaven ;' and
because He had done so. He " was not ashamed to be called
their God." The idea here, I apprehend, is not the condescen-
sion on the part of God in taking the name of the God of the
patriarch, but the inconceivable glory and blessedness of that
final state which He has prepared for them. It is a glory and
happiness worthy of God to bestow on those who are the objects
of His peculiar love. In preparing such a city for them, and in
bringing them to it. He fully answers all the expectations which
His calling Himself their God, and calling them His people,
could awaken in their minds. When " brought home to glory,"
every one of His people will be disposed to say, ^ Now I under-
stand what is meant by the promise, " I will be thy God." He
has done all that He said ; He has done more than it ever could
have entered into my mind to conceive. He has no reason to
be ashamed when he calls Himself my God^
These remarks of the Apostle (vers. 13-16), though in some
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PABT IL J L] GENERAL EXHORTATION AND WARNING. 67
measure a digression, are well fitted to gain his great object*
It is as if he had ssud, ^The grand ultimate object of the faith
and hope of the patriarchs was not Canaan, nor the blessings
of the external economy to be established there ; it was sub-
stantially the very same object which Christianity more clearly
holds out to our faith and hope — spiritual, eternal happiness
in the enjoyment of God in heaven.' Religion is materially
the same thing in all countries and ages. Are we in possession
of it!
Another very striking illustration of the efficacy of faith
in enabling to sustain a very severe trial, to perform a very
di£Scult duty, and to obtain a very important blessing, is con-
tained in the paragraph which follows, vers. 17-19. The pas-
sage of Old Testament history referred to is one of the most
interesting in the sacred volume. ^^ And it came to pass after
these things, that God did tempt Abraham, and said unto him,
Abraham. And he said. Behold, here I am. And He said,
Take now thy son, thine only son Isaac, whom thou lovest, and
get thee into the land of Moriah; and offer him there for a
burnt-offering upon one of the mountains which I will tell thee
of. And Abraham rose up early in the morning, and saddled
his ass, and took two of his young men with him, and Isaac his
son, and dave the wood for the burnt-offering, and rose up, and
went unto the place of which God had told him. Then on the
third day Abraham lifted up his eyes, and saw the place afar
off. And Abraham said unto his young men. Abide ye here
with the ass ; and I and the lad will go yonder and worship, and
come again to you. And Abraham took the wood of the burnt-
offering, and laid it upon Isaac his son ; and he took the fire in
his hand, and a knife ; and they went both of them together.
And Isaac spake unto Abraham his father, and said, My father :
and he said, Here am I, my son. And he said. Behold the fire
and the wood; but where is the lamb for a burnt-offering?
And Abraham said, My son, God will provide Himself a lamb
for a burnt-offering : so they went both of them together. And
they came to the place which God had told him of ; and Abraham
built an altar there, and laid the wood in order, and bound Isaac
his son, and laid him on the altar upon the wood. And Abra-
ham stretched forth his hand, and took the knife to slay his son.
And the Angel of the Lord called unto him out of heaven,
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68 EPISTLE TO THE HEBREWS. [CHAP. X 19-XII. ».
and said^ Abraham^ Abraham. And he said^ Here am I. And
He said, Lay «not thine hand upon the lad, neither do thoa
anything unto him : for now I know that thou fearest God,
seeing thou hast not withheld thy son, thine only son, from
Me. And Abraham lifted up his eyes, and looked, and behold
behind him a ram caught in a thicket by his horns : and Abra-
ham went and took the ram, and offered him up for a burnt-
offering in the stead of his son. And Abraham called the name
of that place Jehovah-jireh : as it is said to this day. In the
mount of the Lord it shall be seen. And the Angel of the
Lord called unto Abraham out of heaven the second time, and
said. By Myself have I sworn, saith the Lord ; for because thoa
hast done this thing, and hast not withheld thy son, thine only
son : that in blessing I will bless thee, and in multiplying I
wiU multiply thy seed as the stars of the heaven, and as the
sand which is upon the sea-shore ; and thy seed shall possess the
gate of his enemies : and in thy seed shall all the nations of the
earth be blessed ; because thou hast obeyed My voice." ^ Such
is the inspired narrative.
Let us now attend to the Apostle's inspired annotations.
^^ By faith Abraham, when he was tried, offered up Isaac ;
and he that had received the promises offered up his only
begotten son, of whom it was said. That in Isaac shall thy
seed be called : accounting that God was able to raise him up,
even from the dead ; from whence also he received him in a
figure."
The whole of the Aposde's statements are reducible to the
following propositions : — ^Abraham sustained a very severe trial ;
* Gen. xxii. 1-18. — ^The audacity of the German neobgical inter-
preters is amusingly displayed in the manner they dispose of this narratiTO.
** Canansei, inter quos Abrahamus degebat, homines et imprimis infantes
immolare solebant. Die quodam Patriarcha, cni persoasum esset hostias
humanaa Deo abominabiles esse, andierat vicinos deo litasse hostiis hmnanis.
£a qu8B vigilans cogitarat, sommum ipsi ita reddebat ut Gen. xxiL legimos,
et persuasionem ipsius, Demn ejus modi sacrificia detestari, graviter con-
firmabat. Somnimn narrabat domesticiB. Narratio ore propagata, qu» in
somniis evenerant, vere evenisse tradebat, et ita Uteris oonsignabator." —
Greverus, in Comm, Misc, Syntag.j Oldenburg, 1794, p. 94. Whatev^
Abraham did, there is no doubt this interpreter dreamed, when he wrote
this ; and unless men are themselves under the influence of the ^ptvfi»
MBrtfyi/^Mif, Rom. zi. 8, they will but laugh at such dreamers and such
dreams.
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?ABT n. § t] GENERAL EXHORTATION AND WARNING. 69
Abraham perfonned a very difficult duty ; Abraham obtained a
very important blessing ; and it was through believing that he
did all this. It was his faith which enabled him thus to suffer,
thus to act, and thus to obtain*
Abraham sustained a very severe trial. ^^He was triedJ*
In these words the Apostle obviously refers to the first verse of
the 22d chapter of Genesis* The words used, both in Genesis
and in the passage before us, signify, either ^ to put to trial,' or
^ to tempt,' ue*j to solicit to sin ; and in order to know which of
these two senses it bears in any particular passage, it is neces-
saiy to inquire what is the character of the agent who occasions
the trial or temptation, and the objects which he has in view.
Wherever God is represented as tempting men — as in the case
before us — the word is to be understood in the sense of trial.
'^Let no man," says the Apostle James, " say, when he is
tempted" — t.^., plainly, to commit sin — " that he is tempted of
God : for God cannot be tempted of evil, neither tempteth He
any man." He never deceives any man's judgment; He never
corrupts any man's affections ; He never does anything that can
make Him chargeable with the blame of men's sins. In the
case before us, Abraham was not solicited to sin ; but a trial
was made of the reali^ and of the strength of his principles
of faith and obedience.
When we speak of God's trying nlen, we are not to suppose
that He needs to discover by experiment what is their real cha-
racter. He knows what is in them before the trial, He knows
beforehand what will be the effect of the trial ; but He thus
makes men's characters known to themselves and to their fellow-
men, for ends worthy of His own infinite wisdom, righteousness,
and kindness. It also deserves to be noticed that the means
which God employs to prove His people are fitted to improve
them. The means He employs to discover the good that is in
them are calculated to increase and perfect it ; the means He
employs to discover the evil that is in them are calculated to
lessen and destroy it. The means of Abraham's trial was the
command recorded in the 2d verse of the 22d chapter of
Genesis. The commandment was given apparently in such a
manner as left Abraham no room to doubt that it was the
commandment of Jehovah. Without this, there had been no
sufficient ground for faith, or for the trial of faith.
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70 EPISTLE TO THE HEBREWS. [CHAP. X 19'XII. 19.
This trial of faith was perhaps as severe as ever was ex-
perienced. He is commanded to do a thing for which no reason
could be assigned but the will of Him who gave the command.
He is commanded to do what was most abhorrent to natural^
and to innocent, praiseworthy, natural feeling. He must not
only consent to the death of a son, but he must with his own
hand put him to death ; and he must do this, not > while his
mind is warm and agitated by the divine communication, but
iafter an interval of some days, during the whole of which the
revolting deed, in all its horrors, must be before his mind. And
then such a son I — the son of his old age — a son just at that time
of life when the opening faculties and affections made him an ob-
ject of peculiar fond regard to a father — ^a son, too, we have reason
to believe, of the most amiable dispositions and most engaging
manners. He is commanded to do what is, apparently, equally
inconsistent with the divine command and the divine promise.
The sacredness of human life was a principle very distinctly
stated in the revelation made to man after the deluge: "I
will require the life of man of the hand of his brother. Whoso-
ever sheddeth man's blood, by man shall his blood be shed.'*
The apparent incongruity between such a statute and a com-
mtod to put to death a human being who had been guilty of
no crime, was well fitted to try the reality and strength of
Abraham's faith. Besides, God had promised to Abraham a
numerous posterity, through whom the most important blessings
were to be communicated to mankind at large ; and it had been
distinctly stated to him, that ^Mn Isaac his seed should be
called;" t.«., that the posterity in reference to whom these
glorious predictions had been given forth, were to be the de-
scendants of Isaac. Isaac had yet no children ; and his death
at this period, in any circumstances, seemed to lay the grave-
stone on Abraham's hopes, rendering the accomplishment of
them altogether impossible. It is quite natural to suppose also
that such thoughts as the following would suggest themselves
to his mind : — * How will Sarah bear this awful bereavement ?
Isaac's death in any circumstances would probably bring down
her grey hairs in sorrow to the grave. How will it be pos-
sible for me to inform her of this awful mandate, or, more
dreadful still, of that awful mandate having been executed?
What effect will this apparently most unnatural action have
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PART n. 81.] GENERAL EXHORTATION AND WARKING. 71
on the minds of the snrronnding inhahitants^ who know not
Jehovah I Most they not account me a monster, and my
Divinity a demon!'
Such was the trial to which Abraham was exposed. But he
sustained the trial. He yielded obedience to the apparently
unreasonable and hard command. He performed the difficult
and all but impracticable duty. He ^^ o£Fered his son/' says the
Apostle.^ We know that he did not actually slay his son and
bum his body; but he laid him on the altar, his hand was
lifted up* to inflict the fatal blow, and the sacrificial pile was
prepared and ready to be lighted up. The sacrifice on the part
of Abraham was essentially offered up. Whatever inward
workings of natural affection there may have been, however
strange and unaccountable the command may have appeared to
him, Abraham seems never for a moment to have hesitated. He
rises early in the morning which succeeded the night when the
divine communication was made to him, makes the necessary
preparations, commences his journey, and loses no time in reach-
ing the spot which he believed destined for the fearful sacrifice ;
and even there, there is no trace of hesitation, or even reluctance
to execute the will of Jehovah in the immolation of a child in-
conceivably dear to him. Never was a human being, perhaps,
called to a more difficult duty ; and never, perhaps, was any
duty performed in a spirit of more perfect submission of mind
and heart to the will of God.
But Abraham is represented as not only sustaining a very
severe trial, and performing a very difficult duty, but as obtain-
ing a very important blessing. He receives his son from the
dead as " in a figure."* It seems to me not probable that the
^ vpoat»ipoxip, ' showed himself ready to offer : ' John viii. 27, xiv. 17 ;
Acta xxi. 13. The word, like our English word offer^ has a general mean-
ing, as well as the particular meaning of present in sacrifice. It is well
rendered by C. F. Schmid, " addozit eum instar victinwe." As Salvian
says, " quantum ad def unctionem cordis pertinet, immolavit." — De guhem,
Dei, lib. L
* o^» may be rendered either wide or quare: 'whence' — that is, i»
ptxpeiif — or * for which reason,' )/» ir/W**, manifested in his readiness to obey.
In the first sense it occurs, Matt. xiv. 7 ; Acts xxvi. 19, =—15 ou ; in the
second, Heb. ii. 17, iii. 1, vii. 26, viii. 3, ix. 18. The words, atirrop k»1 h
cr«^«/3oXjf iKOftlffOTCy are among the Iwvcifrret, 2 Pet. iii. 16. They admit,
and as a matter of course they have received, a great variety of interpreta-
tion. Most consider the words, h 7r»peifioy<ri, as meaning, * in a similitude,'
Digitized by LjOOQIC
72 EPISTLE TO THE HEBREWS. CCHAP. X. 19-XIL 29.
Apostle, in showing the influence of faith, not only in enabling
men to sustain trials and perform duties, but also to obtain
benefits, would neglect to avail himself of the very striking
illustration afforded by this very remarkable event. In Abra-
ham's estimation, and in his own, Isaac was as it were already
dead, and God as it were restored him from the dead. Isaac's
restoration to Abraham in these circumstances must have been
felt as a greater blessing than his bestowal at first, especially
when connected, as it was, with a most gracious declaration of
the divine approbation, and a renewal of the ^^ exceeding great
and precious promises" which had been formerly made to
him.
Now the Apostle's assertion is, that it was by faithj or
through believing, that Abraham sustained this trial, performed
this duty, and obtained this benefit. Let us inquire into the
nature and extent of this influence of faith.
It was faith which enabled him to sustain the trial. Had
he not believed that God is infinitely wise, and powerful, and
faithful, and good ; and had he not believed that the command
to offer up his son came from God, as well as the promise that
in him should his seed be called, — ^had he not believed this, it
is obvious that he could not have sustained the trial to which
he was exposed ; and it is equally obvious that a sufficiently
^ as it were ;* but they explain this^Bimilitade yariously. Some refer it to his
having received Isaac U r^{ ptKp&g f^^pet^ l,otf^»g^ — ^from a mother as good as
dead. But the words seem to refer to something suhsequent to his offering
Isaac — ^the reward of his offering him. Others consider it as saying that he
received Isaac as a type of his great descendant, who was to be really
offered, and really to rise from the dead. We should need a new revelation
to assure us that this is the meaning. Others, as an image or type of the
resurrection of the dead generally. This is equally unsupported ; it is
entirely arbitrary. Others have considered iv vatpct^'kri as ^ ^ in circum-
stances of great danger,* — as if it were v»p I a^/Sm ; but this is not satis-
factorily supported, though I find, to my surprise, Tholuck adopting this
view. Others consider ly ir«^«/3oxij as equivalent to—* with an oracular
declaration,' and suppose the reference to be to the declaration made by God
to Abraham, Gen. xzii. 12, 16-18 ; and consider the use of the word Trapat-
/3oX9j as applied to Balaam's oracles. Num. xxiii. 7, 18, xxiv. 3, 15, 20, as
supporting this view of it. This is ingenious, but too ingenious to be
satisfactory, — arguta^ not simplex. By far the simplest and most satisfactory
interpretation adopted, is that which considers the words as = ' he received
him as it were,"* quodammodo — not actually, but i» t«^«/3oXii, i» ofiom-
uart — ' from the dead.'
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PABT IL § 1.] GENERAL EXHORTATION AND WARNING. 73
£rm faith in these truths was quite adequate to produce the
effects which we know were produced.
It was this which enabled him to perform a duty so pecu-
liarly difficult. Had he been weak in faith, he would have
doubted whether two revelations, apparently inconsistent, could
come from the same God, or, if they did, whether such a God
ought to be trusted to or obeyed. But being strong in faith, he
reasoned in this way : ^ This is plainly God's command. I have
satisfactory evidence of that ; and therefore it ought to be imme-
diately and implicitly obeyed. I know Him to be infinitely wise
and righteous, and what He commands must be right. Obe-
dience to this command does indeed seem to throw obstacles in
the way of the fulfilment of a niunber of promises which God
has made to me. I am quite sure God has made these pro-
mises. I am quite sure that He will perform them. How He
is to perform them, I cannot tell. That is His province, not
mine. It is His to promise, and mine to believe — His to com-
mand, and mine to obey — ^His to bestow blessings, and mine to
receive them ; but I am persuaded that, sooner than let these pro-
mises fail of accomplishment, God will reanimate the ashes of
my Isaac, and that in him, though offered up as a burnt-offer-
ing, my seed shall yet be called.' He was persuaded "that
God was able even to raise him from the dead." You thus see
how it was through believing that Abraham performed this very
difficult duty.
It is equally plain that it was through believing that Abra-
ham obtained the great blessing of receiving his beloved Isaac,
as "in a figure," from the dead. This important favour was
conferred on Abraham as the gracious reward of his believing.
It was indeed the reward of his submission and obedience ; but
that submission and obedience were the result of his believing.
The bearing which this statement has on the Apostle's object
is direct and obvious. The Christian Hebrews were exposed to
severe trials, called to difficult duties, and they had promises
made to them which, if they " consulted with flesh and blood,"
they must have supposed were not very likely ever to be per-
formed. How are these trials to be endured, these duties to be
performed, these benefits to be obtained f Look to Abraham.
Are your trials more severe than his? are your duties more
difficult than his ? are the blessings you look for less likely to be
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74 EPISTLE TO THE HEBREWS. [CHAP. X. 19-JIl 29
conferred on you than the blessings which were promised to him,
and which in due time were all performed to him 1 How did
he sustain the trial f how did he perform the duty f how did he
obtain the blessing ? By believing. " Go ye and do likewise."
Without faith, any trial becomes insupportable, any duty be-
comes impracticable. With faith, no trial is insupportable, no
duty is impracticable ; nay, every trial, every duty, is easy. Of
such infinite importance is it that we believe, and persevere in
believing. A very natural practical reflection fix»m what has
been said is, that Christians should not be afraid of trials, nor
backward to submit to them, when Grod calls them to it. Abra-
ham's trial, though as severe a one as any saint ever met with,
was meant in kindness, and in effect was conducive both to his
spiritual improvement and to his true happiness. Who would
not willingly endure Abraham's trial to obtain Abraham's re-
ward 1 Trials are necessary to the saint in the present state.
There is a * need be' that we be " in heaviness through manifold
trials." Yet ought Christians ," to count it all joy when they
are brought into manifold trials, knowing that the trying of
faith worketh patience," or rather perseverance. " Tribulation
worketh patience ; patience, experience ; and experience, hope."
" No chastisement for the present is joyous, but grievous ; but
it yieldeth the peaceable fruits of righteousness to those who are
exercised thereby." " The trial of our faith, which is more
precious than that of gold, will be found to glory and honour at
the coming of our Lord Jesus Christ." Let us never forget,
however, that, in order to our trials being useful to us, they
must be endured in faith. " Our afflictions will work out for us
a far more exceeding and an eternal weight of glory, if" — but
only if — " we look not at the things which are seen and temporal,
but at the things which are unseen and eternal." No spiritual
child of Abraham need expect an exemption from trials — from
severe trials. These are not to be courted, but neither are they
to be sinfully shunned. Th^ are to be submitt^ to in a
humble dependence on Him who supported and strengthened
Abraham, and who says to all His people in their trials, " My
grace is sufficient for you ; My strength shall be made perfect
in weakness." A firm faith in this will carry us through the
severest trials triumphantly ; and "we shall be made more than
conquerors through Him that loves us."
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PABT IL § 1.] GENERAL EXHORTATION AND WARNING. 75
We have three new witnesses brought forward to the im
portance of faith, in the 20th, 21st, and 22d verses — ^Isaac,
Jacob, and Joseph. " By faith Isaac blessed Jacob and Esau
concerning things to come. By faith Jacob, when he was a
dying, blessed both the sons of Joseph ; and worshipped, lead-
ing upon the top of his staff* By faith Joseph, when he died,
made mention of the departing of the children of Israel ; and
gave commandment concerning his bones."
The general principle contained in these statements seems
to be this : Faith enabled Isaac, and Jacob, and Joseph to do
what otherwise they could not have done — to pronounce pro-
phetic benedictions on their posterity, which in succeeding ages
were accurately accomplished. Now, fully to apprehend the
meaning and design of the Apostle's statements, it will be neces-
sary that we first attend to the facts to which he refers — ^to what
Isaac and Jacob did ; then show how it was through believing
that they did what they did ; and, lastly, point out the manner
in which thb illustrates the importance of faith, and serves the
Apostle's object — the placing in a clear point of light the neces-
sity of the Hebrew Christians persevering in the faith of the
Gospel, notwithstanding all the temptations to apostasy to which
they were exposed.
The facts to which the Apostle refers in the 20th verse are
recorded in the 27th chapter of the book of Genesis. " And it
came to pass, that when Isaac was old, and his eyes were dim,
so that he could not see, he called JBsau his eldest son, and said
unto him. My son. And he said unto him. Behold, here am I.
And he said. Behold now, I am old, I know not the day of my
death. Now therefore take, I pray thee, thy weapons, thy
quiver and thy bow, and go out to the field, and take me some
venison ; and make me savoury meat, such as I love, and bring
it to me, that I may eat ; that my soul may bless thee before I
die. And Bebekah heard when Isaac spake to Esau his son.
And Esau went to the field to hunt for venison, and to bring it.
And Rebekah spake unto Jacob her son, saying, Behold, I
heard thy father speak unto Esau thy brother, saying. Bring me
venison, and make me savoury meat, that I may eat, and bless
thee before the Lord before my death. Now therefore, my son,
obey my voice, according to that which I command thee. Go
now to the flock, and fetch me from thence two good kids of the
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76 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XU. 29.
goats ; and I will make them savotiiy meat for thy f ather^ such
as he loveth. And thou shalt bring it to thy f ather^ that he
may eat, and that he may bless thee before his death. And
Jacob said to Rebekah his mother, Behold, Esau my brother is
a hairy man, and I am a smooth man : my father peradyenture
will feel me, and I shall seem to him as a deceiver ; and I shall
bring a curse upon me, and not a blessing. And his mother
said unto him. Upon me be thy curse, my son ; only obey my
voice, and go fetch me them. And he went, and fetched, and
brought them to his mother: and his mother made savoury
meat, such as his father loved. And Rebekah took goodly
raiment of her eldest son Esau, which were with her in the
house, and put them upon Jacob her younger son. And she
put the skins of the kids of the goats upon his hands, and upon
the smooth of his neck. And she gave the savoury meat and
the bread, which she had prepared, into the hand of her son
Jacob. And he came unto his father, and said. My father.
And he said, Here am I ; who art thou, my son ? And Jacob
said unto his father, I am Esau thy first-bom ; I have done ac-
cording as thou badest me : arise, I pray thee, sit and eat of my
venison, that thy soul may bless me. And Isaac said unto his
son, How is it that thou hast found it so quickly, my son ? And
he said. Because the Lord thy God brought it to me. And
Isaac said unto Jacob, Come near, I pray thee, that I may feel
thee, my son, whether thou be mj very son Esau or not. And
Jacob went near unto Isaac ^ his father; and he felt him, and
said, The voice is Jacob's voice, but the hands are the hands of
Esau. And he discerned him not, because his hands were
hairy, as his brother Esau's hands. So he blessed him. And
he said, Art thou my very son Esau ? And he said, I am. And
he said. Bring it near to me, and I will eat of my son's venison,
that my soul may bless thee. And he brought it near to him,
and he did eat : and he brought him wine, and he drank. And
his father Isaac said unto him. Come near now, and kiss me,
my son. And he came near, and kissed him : and he smelled
the smell of his raiment, and blessed him, and said, See, the
smell of my son is as the smell of a field which the Lord hath
blessed : therefore God give thee of the dew of heaven, and the
fatness of the earth, and plenty of com and mne : let people
serve thee, and nations bow down to thee : be lord over thy
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PART II. § L] GENERAL EXHORTATION AND WARNING. 77
brethren, and let thy mother^s sons bow down to thee : cursed
be every one that curseth thee, and blessed be he that blesseth
thee. And it came to pass, as soon as Isaac had made an end
of blessing Jacob, and Jacob was yet scarce gone out from the
presence of Isaac his father, that Esau his brother came in from
his hunting. And he also had made savoury meat, and brought
it unto his father, and said unto his father. Let my father arise,
and eat of his son's venison, that thy soid may bless me. And
Isaac his father said unto him, Who art thou ? And he said, I
am thy son, thy first-bom, Esau. And Isaac trembled very ex-
ceedingly, and said. Who t where is he that hath taken venison,
and brought it me, and I have eaten of all before thou camest,
and have blessed him t yea, and he shall be blessed. And when
Esau heard the words of his father, he cried with a great and
exceeding bitter cry, and said unto his father. Bless me, even
me also, O my father I And he said. Thy brother came with
subtilty, and hath taken away thy blessing. And he said. Is
not he rightly named Jacob ? for he hath supplanted me these
two times : he took away my birthright ; and, behold, now he
hath taken away my blessing. And he said. Hast thou not re-
served a blessing for me ? And Isaac answered and said unto
Esau, Behold, I have made him thy lord, and all his brethren
have I given to him for servants ; and with corn and wine have
I sustained him : and what shall I do now unto thee, my son ?
And Esau said unto his father. Hast thou but one blessing, my
father ? bless me, even me also, O my father ! And Esau lifted
up his voice, and wept. And Isaac his father answered and
said unto him. Behold, thy dwelling shall be the fatness of the
earth, and of the dew of heaven from above ; and by thy sword
shalt thou live, and shalt serve thy brother ; and it shall come to
pass, when thoti shalt have the dominion, that thou shalt break
his yoke from off thy neck."^ Thus ^^ Isaac blessed Jacob and
Esau concerning things to come ;" ue.y he pronounced a pro-
phetic benediction' — ^for that is the import of the original word
— ^first on Jacob, and then on Esau, in reference to events which
were to take place in future ages. The blessing pronounced on
Jacob runs in these terms (vers. 28, 29) : " God give thee of the
dew of heaven, and the fatness of the earth, and plenty of com
and wine : let people serve thee, and nations bow down to thee :
' Gen. xxvii. 1-40. * ivAoyiiy.
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78 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
be lord over thy brethren, and let thy mother^s sons bow down to
thee : cursed be every one that curseth thee, and blessed be he that
blesseth thee." The blessing pronounced on Esau runs thus :
^^ Behold, thy dwelUng shall be the fatness of the earth, and of
the dew of heaven from above ; and by thy sword shalt thou
live, and shalt serve thy brother ; and it shall come to pass, when
thou shalt have the dominion, that thou shalt break his yoke
from off thy neck." Both these prophetic benedictions respect-
ing ^^ things to come" were in due time fully and minutely
realized. Such are the facts of the case as to Isaac.
Now the question naturally occurs, How was it by faith
that Isaac pronounced these benedictions t The answer to that
question is : A revelation was made to the mind of Isaac by
God respecting the events which were to occur to his descend-
ants in future times. Isaac firmly believed this revelation ; and
it was his faith in this revelation that led him to utter these pro-
phetic benedictions. In ordinary circumstances, no wise man
will be very minute or very confident in his statements respect-
ing future events. But we see Isaac, believing the divine
revelation, speaking with perfect confidence and with great
minuteness " concerning things to come ;" and we see also the
event justifying the confidence with which he spoke. Though
the events were, some of them, of a very improbable kind, — such
as that the children of one who was but a stranger and sojourner,
having no property but a burjdng-place, were to be numerous
and powerful nations, — ^yet Isaac, believing that the revelation
came from God, and having no doubt respecting the power
and the faithfulness of the Revealer, unhesitatingly uttered the
prediction.
There is indeed a difficulty connected with this subject, that
is likely to suggest itself to the reflecting mind, arising out of
the circumstance, that Isaac conceived that he was pronouncing
a benediction on Esau when he uttered Jacob's blessing. The
difficulty is more apparent than real. The revelation made to
Isaac's mind was, that the events to which that benediction re-
fers were to take place respecting the posterity of the individual
who was now before him. That was Jacob, though Isaac sup-
posed him Esau. And that this was the truth, is plain from the
fact, that when Isaac discovered his mistake, he does not say,
* The blessing was originally intended for Esau, and therefore will
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PABT a § L] GENERAL EXHOBTATION AND WABNIKG. 79
be his, though through my mistake it was pronounceii over his
brother ;' but he says, ^^ I have blessed him, and he shall be
blessed;" — ^plainly intimating two things : that in the revelation
made to him, the reference was to the person before him ; and
that in uttering it, he merely declared the will and determination
of Him ^^ whose counsel shall stand, and who will do all His
pleasure." The whole transaction is a striking proof of what
the Apostle says, ^^ The prophecy of old time came not by the
will of man, but holy men spake as they were moved by the
Holy Ghost" X3aac had too firm a faith in the unalterableness
of the divine determinations to suppose for a moment that his
private affection could transfer the superior blessing from his
younger to his elder son.
The next inquiry that suggests itself is, How does this state-
ment, that ^^ by faidi Isaac blessed Jacob and Esau concerning
things to come," subserve the Apostle's object — the impressing
on the minds of the Hebrew Christians the importance and ne-
cessity of their persevering in faith in order to their performing
their duties, enduring their trials, and obtaining their inherit-
ance as Christians ? It plainly illustrates this general principle :
^ Faith can enable a man to do what nothing else could enable
him to do. What but faith in a divine revelation could have
enabled Isaac, or any man, to utter predictions referring to dis-
tant ages, which predictions were in due time accurately ful-
filled!' The Hebrew Christians were called on to act, and
suffer, and expect, in a way which nothing but faith could
enable them to do. They were required to " deny themselves,
take up their cross, and follow Chi*ist ;" they were required to
"forsake father, and mother, and houses, and lands;" they
were required to " cut off right hands, and to pluck out right
eyes ;" and they were called on, amid all this, to cherish an un-
suspecting dependence on the divine peculiar kindness, and an
unclouded hope of glory, honour, and inmiortality. To do all
this, was really, in a moral sense, as far out of their power as
the prediction of future events, in a physical sense, was out of
the power of Isaac. But as a faith in the revelation made to
Isaac enabled him to do what otherwise he could not have done,
so a faith in the revelation made to them would enable them to
do what otherwise they could not have done. If they, know-
ing who and what Jesus Christ is — ^knowing His power, and His
Digitized by LjOOQIC
80 EPISTLE TO THE HEBREWS. [CHAP. X 19-XIL 29.
wisdom^ and T3is faithfulness — ^firmly believed what He has said^
that ^^ whosoever believeth in Him shall not perish, but have
everlasting life ;" that whosoever denies Him shall be denied
bj Him, and whosoever confesses Him shall be confessed by
Him, in the presence of His Father and the holy angels ; that
^^ it is the Father's good pleasure to give His people the king-
dom," — ^if they firmly believed this revelation, they would be
enabled to do things as far exceeding the unassisted powers of
man as predicting future events is — ^they would be brought under
" the powers of the world to come," and be enabled to act, and to
suffer, and to hope as ^^ seeing the God that is invisible," and
the world that is ^^ unseen and eternal."
And as Isaac could not possibly have without faith pro-
phetically blessed his children ^^ concerning things to come," so
neither could they without faith persevere in doing and suffer-
ing the will of God, and in looking for the mercy of God unto
eternal life. Such, so far as I have been able to apprehend, is
the force of the fact stated in the 20th verse, as affording an
illustration of the importance of faith, and suggesting a motive
to the Hebrew Christians to persevere in believing.
The next facts brought forward are quite of the same kind :
— ^^ By faith Jacob, when he was a dying, blessed both the
sons of Joseph ; and worshipped, leaning upon the top of his
staff." " Jacob, when a dying," or drawing near death — ^when
on his deathbed — like his father Isaac, under the influence of
the Spirit of prediction^ uttered prophetic benedictions respect-
ing his posterity.
It is the ingenious conjecture of a learned interpreter, that
the words, " of Joseph," did not originally belong to this verse,
but were introduced by an early transcriber from the begin-
ning of the next verse ; and that the statement made by the
inspired writer is, ^^ Jacob, when dying, blessed each of his
children." This certainly agrees with what we know to be the
fact. He pronounced prophetic benedictions on all his children,
which in the future history of their descendants were remark-
ably realized. He called his sons to him, and said, ^^ Gather
yourselves together, that I may tell you what shall befall you in
the last days." You have a record of these prophetic benedic-
tions in the 49th chapter of Genesis. And these were given
** when a dying," in the strictest sense of the word ; for " when
Digitized by LjOOQIC
PABT n. § 1.] GENERAL EXHORTATION AND WARNING. 81
he had made an end of commanding his sons, he gathered up
his feet into the bed, and yielded up the ghost, and was gathered •
to his people."
At the same time, this, though an ingenious conjecture, is but
a conjecture. The fact, as it is stated by the Apostle, agrees also
with the history; and the mere circumstance of our thinking it
more Ukely that he should refer to the blessing of all his chil-
dren than to the blessing of Joseph's children, is no sufficient
reason, in opposition to the uniform testimony of MSS. and
versions, to conclude that there has been a change in the text.
Considering, then, the present reading as correct, the facts re-
ferred to are these, recorded in the 48th chapter of Genesis.
When Joseph heard that his father was sick, he went to visit him,
along with his sons Manasseh and Ephraim. The history of their
benediction cannot be so well told as in the words of the inspired
historian : — " And Israel beheld Joseph's sons, and said. Who
are these ? And Joseph said unto his father. They are my sons,
whom God hath given me in this place. And he said. Bring
them, I pray thee, unto me, and I will bless them. (Now the eyes
of Israel were dim for age, so that he could not see.) And he
brought them near unto him ; and he kissed them, and embraced
them. And Israel said unto Joseph, I had not thought to see thy
face ; and, lo, God hath showed me also thy seed. And Joseph
brought them out from between his knees, and he bowed himselJF
with his face to the earth. And Joseph took them both, Ephraim
in his right hand toward Israel's left hand, and Manasseh m
his left hand toward Israel's right hand, and brought them
near unto him. And Israel stretched out his right hand, and
laid it upon Ephraim's head, who was the younger, and his left
hand upon Manasseh's head, guiding his hands wittingly; for
Manasseh was the first-bom. And he blessed Joseph, and said,
God, before whom my fathers Abraham and Isaac did walk, the
God which fed me all my life long unto this day, the Angel
which redeemed me from all evil, bless the lads ; and let my
name be named on them, and the name of my fathers Abraham
and Isaac ; and let them grow into a multitude in the midst of
the earth. And when Joseph saw that his father laid his right
hand upon the head of Ephraim, it displeased him : and he held
up his father^s hand, to remove it from Ephraim's head unto
Manasseh's head. And Joseph said unto his father. Not so, my
VOL. II. F
Digitized by LjOOQIC
82 EPISTLE TO THB HEBREWS. [CHAP. X. 19-Xn. 2§.
father : for this is the first-bom ; ptrt thy right hand upon his
head. And his father refused, and said, I know it, my son, I
know it : he also shall become a people, and he also shall be
great ; but truly his younger brother shall be greater than he,
and his seed shall become a multitude of nations. And he
blessed them that day, saying. In thee shall Israel bless, saying,
God make thee as Ephraim, and as Manasseh. And he set
Ephraim before Manasseh.''^
The words which the Apostle adds regarding Jacob, ** and
worshipped, leaning on the top of his staff," have by some been
supposed merely to describe the circumstances in which the
benediction of Ephraim and Manasseh was given. But we
apprehend they refer to a different fact altogether, in which
the p6wer of faith was illustriously displayed. The fact re-
ferred to is recorded in the 47th chapter of Genesis. ^ And the
time drew nigh that Israel must die: and he ^called his son
Joseph, and said unto him. If now I have found grace in thy
sight, put, I pray thee, thy hand under my thigh, and deal
kindly and truly with me ; bury me not, I pray thee, in Egypt :
but I will Ke with my fathers ; and thou shalt carry me out of
Egypt, and bury me in their burying-place. And he said, I will
do as thou hast said. And he said. Swear unto me. And he sware
unto him. And Israel bowed himself upon the bed's head."'
To remove the appearance of discrepancy which exists be-
tween the words of Moses and of Paul, it is but necessary to
remark, that the word translated, to bow himself^ often signifies
^ to worship,' as bowing a person's self is an ordinary token or
sign of religious worship ; and that the word rendered "bed"
by our translators in Genesis, and "staff" here, is a word which,
according to the manner in which it is pointed, has the one or
other of these significations.' The question is between the ao<^
curacy of the Masoretic punctuation, and the version of the
LXX. and the Apostle's quotation.
^ Gen. xlviiL 8-20. * Gen. xlvii. 29-81.
^ Great respect is due to the Masoretic punctuation, as generallj the re-
cord of the ancient interpretatian of the Hebrew Scriptures ; but, as Mr
Stuart justly remarks, *^ that the present vowel-points of the Hebrew do not
in every case give the most probable sense of the original, will not appear
strange to any one who reflects that they were introduced after the fifth
century of our present era. All enlightened critics of the present day dis-
claim the idea that they are authoritative.*'
Digitized by LjOOQIC
FABT II. S I*] GENERAL EXHOBTATION AMD WARNING. 83
The reference does not seem to me to be so much to the fact
taken by itself, as in connection with the other facts witli
"which it is rehtted in the sacred narrative. The words were inr
tended to bring the whole scene before the mind, and in thb
way are equivalent to — ^ Jacob, when dying, by faith expressed
an earnest desire to be boried in the land of promise ; and on
receiving satisfactory assoranoe that tiiis wish would be com-*
plied with, testified his firm confidence in the promue — a belief
in which excited this desire — ^by worshipping, bending over hiS'
staff, which was necessary to support his now enfeebled frame J ^
These are the facts : now let us see how it was by faith thair
Jacob did these things. The whole of the Hlustrations respect-
ing Isaac's benecMction o£ his sons^ are plainly eqpally applicable
to Jacob's benediction of his sons or grandsons^ A revelation
was made to Jacob's mind respecting their future f<urtunes ; hr
believed it ; and his faith in this revelation ^laUed him to d^
what otherwise he could not hanre done-^redict what was to
happen to his descoidants through a long series of generations^
With regard to the second fact :. it plainly was Jacob's faith in
the promise that Canaan was to be die inheratance of his
posterity, and in the oth^ promises connected wkh this,.thai led
him to wish to be buried there, and not in the land of Egypt
The ordering that he should take enfe^Fment of i% as it were,
by his dead body, was a very stvcmg expressian of his full peiw
suasion that in due tune his posterity shoulc^ aceosding to the
^ The fact is jaeixtioned not only as a picturasque one^ b^dnging ihp
whole scene before the mind ot the reades, bat as intimating that even in
the last extremity of human feebleness Jaoob " continued strong in faith,
giving gbry to God." It is scarcely credible how msoh absnrdity has been
ianght about this set of worship. Some of the Fathers, Schoetgen says,
have ^* pie magis quam.doate ** wiitteaon this subjeet : xsally we cannot help
thinking their piety and learning on the subject much o^ a level. Hear the
drivelling nonsense which flows from the pen of one of them : — ''Jacob
Patriarcha, fiHis suis benedictums, nonne, paullidum se attoUens e lecto, in
quo reeubabat, iml M ri Mxfw rtis fJtfiw muvw k'wtmi^x^U^ ^ ^ summo
live extrvno baouU, qd trucempmHaiam signifi^ubat, innixus, h rf vra^pwp
rtU x$fp»i Mvrw, wr^{ ivTUytL ^vToufy,m»sim crucis iamodum componendQ,
sic ipsis fausta et folicia precabatur?'~GiUoeMnus Sephbenensis, in dis*
puUUume cum Herbano Judmo* A likely method indeed this to convert the
Jews 1 Others insist that there was a cross on the top of the staff, and that
the patriarch worshipped it* Surely^men were given up to ''strong de«
lusions," who oould beUeye this.
Digitized by LjOOQIC
84 EPISTLE TO THE HEBREWS. [CHAP. X. la-XIL 29.
divine promise, possess it as an inheritance ; and the pions ex-
pression of his satisfaction at obtaining security that this would
he done, was a very becoming manner of testifying his full con-
fidence in the divine promise.
The manner in which the first of these facts is calculated to
serve the Apostle's purpose has been already explained. The
manner in which the last of them does so may be thus stated :
^ Faith enabled Jacob, when dying in Egypt, at a distance from
Canaan, when all his family were in Egypt, and when there
was nothing that looked like their returning to Canaan, firmly to
expect, and to give clear evidence of his expecting, the fulfilment
of the promise respecting that land being the inheritance of his
posterity. Nothing but faith could have enabled him to do so.
Faith, and nothing but faith, can enable you, amid events which
seem to make the fulfilment of the promises made to you all
but an impossibility,^ firmly to expect their accomplishment, and
exhibit satisfactory evidence that you hold fast that confidence
which has great recompense of reward.'
The next fact brought forward refers to Joseph, and is nearly
of the same kind as those which we have just been illustrating.
Ver. 22. "By faith Joseph, when he died"^ — i.e., when on his
•deathbed — " made mention of the departing of the children of
Israel ; and gave commandment concerning his bones." There
•are two facts stated here respecting Joseph. Of both we have
the record in the 50th chapter of Genesis : " And Joseph said
unto his brethren, I die ; and God will surely visit you, and
bring you out of this land unto the land which He sware to
Abraham, to Isaac, and to Jacob. And Joseph took an oath of
the children of Israel, saying, God will surely visit you, and ye
shall carry up my bones from hence."* Joseph predicted the
exodus of the children of Israel. He believed the promises
made to Abraham, Isaac, and Jacob, that Canaan should be
the possession of their posterity ; he believed the promise made
.to Jacob immediately before he came into Egypt, — "And He
said, I am God, the God of thy father : fear not to go down
into Egypt ; for I will there make of thee a great nation. I
will go down with thee into Egypt ; and I will also surely bring
thee up again : and Joseph shall put his hand upon thine eyes ;"'
^ TtMvrav : the complete expreesioD, riTi. filop,
«Gen. L24, 26. « Gen. xlvi. 8, 4.
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PABT II. § L] GENERAL EXHI^BTATION AND WAENING. 85.
— and it is not at all unlikely that a direct revelation had been
made to himself on the subject. As a proof of his faith in the
divine promises, ^^ he gave commandment concerning his bones ;"
— ^he took an oath of his brethren, that they should convey his
remains to the land of promise.
We have already, by anticipation, said all that is necessary
to show how these things were done by faith, and how their,
being done by faith is an illustration of the importance of faith,
and in this way well fitted to serve the Apostle's purpose, as a
motive to the Hebrew Christians to believe, and to persevere
in believing — ^to live believing, and to die believing. Many of
these displays of faith which have come under our review, have
been given towards the close of life^ or in the article of death.
It is a question of deep interest to us all. Have we a faith
which will support us amid the frailties of agie, amid the debili'-
ties or the agonies of dissolving nature t * We all profess faith
now : the hour which is to try whether we possess it or not is
fast approaching. The reality and the strength of our faith
must by and by — Gt)d only knows how soon — ^be put to a severe
trial. Ah I how many, who thought they had faith in health,
find they have none in sickness ; and how many, who thought
their faith strong, find then that it is indeed but ^^as a grain
of mustard-seed I'' Let us now, by seeking clear, distinct,
extended views of Christian truth and its evidence, ^^lay up
a good foundation for the time to come, that we may lay hold
on eternal life." Nothing but the faith of the Gospel can
enable a rationally thinking man to enter with composure and
delight into the unseen world. It is the faith of the Gospel,
and that alone, which can enable the expiring mortal to exult in
the dissolution of " the earthly house of this tabernacle," and
say, "O death, where is thy sting? O grave, where is thy
victory?"
In the paragraph which follows, we have a further illustra-
tion of the importance of faith, drawn first from the conduct of
Moses' parents, and then from tlie conduct of Moses himself.
The illustration drawn from the conduct of Moses' parents is
contained in the 23d verse: "By faith Moses, when he was
bom, was hid three months of his parents,^ because they saw he
^ Huriptg ia used for both parento, as EuripidoB uses ^i>tvot for
Admetus and his queen.
Digitized by LjOOQIC
86 fiPISTLfi to TB£ HESBEWS. [CHAP. X l^XIL 29.
was a proper child ; and they were not afraid of the king^s com-
mandment/^ Here, as in the preceding iilnstrations, I shall
first attend to what Hoses' parents did ; then show how they did
it by faith ; and then pomt out the bearkg of this illnstration
on the Apostle's great object — ^the fortifying of the believing
Hebiews againsit the temptations to apostasy to which they were
Exposed.
ISie facts, as we learn from the id chapter of Exodus, were
these : — Some time before the birth of Moses, the king of Egypt,
alarmed at the rapid smltiplication of the Israelites, issued an
edict that erery male <;hild bom among them should foe put to
death. 0& Moses being bom, his parents, Amram and Joche-
bed, instead of complying widi this atrodous enactment, con^
cealed him for three months ; and while they showed by con*
ceali^g him that in one sense they were afndd of the kingi's
commandment — as they knew, if they were discovered, dmt both
his life and theirs would have been sacrilficed to iht tyranf s re-
sentment, — ^yet they were not so afraid of the king^s command-
ment as to purchase security, as it is to be feared too many did,
by becoming to a certain degree accessory to the murder of dieir
children. The remaikable beauty of the child, which is noticed
by Stq)hen, and particularly described by Josephus, b here re*
presented as having had its influence over the minds of his
parents, in rendering them solicitous for his preservation : **They
saw that he was ajproper*'* — ^ratiier, beautiful — "chiH."
But, though not insensible to the force of such natural prin-
ciples, their conduct is chie% to be traced to a hi^er principle.
It was by faith that they did all tliis. A considerable number
of good expositors consider this as just equivalent to — * In the
exercise of tmst in God, they acted in Ais way. They knew
that, in endeavouring to protect their infant child, they were but
doing their duty ; and they, trusting in the divine righteousness
and benignity, expected that they would be protected in the
discharge of this duty.' This is, however, to depart from the
meaning which the Apostle has given to the word ^ faith," as
*^ cmifidence respecting things hoped for, conviction respecting
things unseen," founded on an express revelation of the divine
^ A child not maimed or sickly, but who looked well and likdy to five ;
— theHeb. ^KnalD, 1 Sam. xvi. 12; dymicsrji dpiwa^ LXX. Stephen
represents him as dmlo^ rf 0<^, Acts Tii. 20.
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PABT U. § h] GENERAL EXHOBTATION AKB WABNING. 67
wilL I have no doubt that the word has here the same mean-
ing as m the other parts of the chapter, and that the Apostle's
statement is, that it was Moses* parents believing a divine re-
velation that enabled them to act as they did. But the question
naturally occurs, What revelation of the divine will did they be-
lieve ? It is highly probable, not only that they were acquainted
with the divine, frequently repeated, promises respecting the
numerous posterity of Abraham, Isaac, and Jacob, and their pos-
session of Canaan as an inheritance, and with the divine oracle
respecting their deliverance in the fourth generation from that
coimtry in which they were to suffer so many hardships ; but
I cannot help thinking that there is a reference to a more par«
ticular revelation, made to the parents of Moses themselves. We
have no account of any such revelation being made in the book
of Exodus; but we know that many events, and many events
of importance, took place which are not recorded in Scripture.
We know that, at the time this Epistie was written, it was the
common faith of the Jews that such a revelation had been made.
Josephus, in his ^^ Antiquities of the Jews," Book iL chap, v.^
expressly states, that a divine communication was made to
Amram during the pregnancy of Jochebed, that the child about
to be bom was to be the deliverer of his nation from Egyptian
tyranny. There is nothing in Scripture inconsistent with this.
Though we have no account in Scripture of an express revela-
tion made as to sacrifice, we conclude, from its being said that
it was ^^ by faith Abel offered a more excellent sacrifice than
Cain," that such a revelation was made ; and on the same prin-
ciple, I cannot help considering the Apostie as here giving sanc-
tion to the commonly received beUef of the Jews on this subject,
and stating that it was tiie faith of Moses' parents in this re- •
velation that led them to act as they did, in preserving their
infant's life at the risk of their own.
In this view of the matter, everything is plain. Had Amram
and Jochebed not believed the divine declaration, it is probable
that they would have acted as many others did, and, fearing the
king^s commandment, have secured their own lives by allowing
the birth of their infant son to be known, which would have led
to his destruction ; but believing that the declaration came from
God, and believing His power and faithfulness, they took a
course which to the eye of sense seemed full of hazard, bu^
Digitized by LjOOQIC
8^ EPISTLE TO THE HEBREWS. [CHAP. X* 19-XIL 2Sf.
which) through their beUeving, they knew to be the path of seca*
rity as well as of duty.
The bearing of this on the Apostle's object is direct and
obyious. The Hebrew Christians were required to follow a
course full of difficulties and hazards ; but if, like Amram and
Jochebed, they believed that it was a course prescribed by GUxi,
and prescribed, too, as the means of the accomplishment of
"exceeding great and precious promises," their faith would
raise them above the influence of fear, and make what seemed
at first impossible, not only practicable, but easy.
Though it is not particularly mentioned, there can scarcely
be any doubt that it was under the divine direction that Moses'
parents not only concealed him for three months, but at the ex-
piration of this period had recourse to the plan which they
adopted, by preparing for the infant deliverer of Israel a little
ark of bulrushes, and laying him among the flags by the side of
the Nile. The Jewish historian already referred to expressly
says, that in doing so, they determined rather to entrust the care
of the child to God than to depend on their own concealment of
him, whereby both themselves and the child should be in imminent
danger ; but they believed that God would in some way for cer-
tain procure the safety of the child, in order to secure the truth
of His own predictions. Whether we consider the conduct of
the parents of Moses as the consequence of a belief in a second
express revelation, or of such believing reasonings on the former
revelation, it is a very striking demonstration of the power of
faith. When constrained by the necessity of circumstances, or
called by an express declaration of the divine will, they place
their infant — ^peculiarly dear to them from the hazards they had
already run for him, and the important interests which were
bound up in his life — ^in circumstances of apparently great
danger, assuredly believing that "He was faithful who had
promised," and that Moses was as safe in the ark of bulrushes
on the banks of the Nile, as he could have been in his mother's
bosom, in some peaceful cottage far removed beyond the power
of the cruel Egyptian king.
If the first part of the history strikingly illustrates the power
of faith in enabling men to sustain severe trials and perform
difficult duties, the sequel of it equally illustrates its power in en-
abling them to obtain important benefits. The expectations of
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PART IL S 1] GENERAL EXHORTATIOK AND WARNING. 89
Amram and jochebed, founded on their faith in a divine re-
velation, were not disappointed. Moses' life was preserved, and
he was brought into the circumstances most favourable for his
being trained up for the important work to which he was
destined. The faith of Amram and Jochebed was richly re-
warded, when they saw their son enjoying all the advantages of
the most accomplished education which Egypt could supply, and,
through the wonderful providence of Jehovah, that power which
had meditated his destruction, employed for his welfare, and, in
being so employed, preparing the means of its own overthrow.
The history of Moses' infancy, as an illustration of the faith
of his parents, is thus admirably fitted to serve the Apostle's
object. It illustrates his general principle : ^ Persevering faith
will do what nothing else can : it will enable you to do and suffer
all the will of God, and, after having done so, to receive the
promise.' You may be called to trials and duties as difficult and
severe as those of Amram or Jochebed, — ^you may be called to
what wiU expose your life, and what may be dearer to you than
your life, to exti'eme danger; but a faith in the Gospel will pre-
vent you from shrinking from the task assigned you — ^will sup-
port you while engaged in it, while He in whom you believe
will render even these difficulties and hazards the very means of
securing for you the great end of your faith, and the great object
of your hope — the salvation of your souls.
We are now to direct our attention to th^ still more re-
markable display of the importance of faith afforded by the con-
duct of Moses himself. Ver. 24. "By faith Moses, when he
was come to years, refused to be called the son of Pharaoh's
daughter ; 25. Choosing rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season ;
26. Esteeming the reproach of Christ greater riches than the
treasures in Egypt : for he had respect unto the recompense of
the reward."^ We shall first attend to the account of Moses'
conduct, and then show how his conduct was influenced by his
^ In Bome oodd. the foUowing words are inserted between verse 23 and
verse 24 : x/ori i ftiyttg yi¥6/>ctpo( Mtwr^f dnTKiP rw Aiyvvrtopf Kttrttpouif t^p
rmTTtlifiiaip ruv eili'h^ttp avrw. Mill considers the words as genuine ; bnt
they are not by any means sufficiently supported. The repetition of leivru
M. /*• y. is very unlike the concinnity of the writer of the Epistle to the
Hebrews. Itseemstohayebeenaddedbysometranscriberfrom ActsviL 24.
Digitized by LjOOQIC
90 RPISTLE TO THE HEBREWS. [CHAP. X. IB-JJL 99.
faith. We shall first inquire what he did, and then show that
it was by faith that he did it.
" When he came to years, he refused to be called the son of
Pharaoh's daughter ; " he ^^ chose rather to suffer affliction with
the peofde of God, than to enjoy the pleasures of sin for a sea^
son ; " and he ^^ esteemed the reproach of Christ greater riches
than the treasures of E^gypt." The phrase, ^^ when he was come
to years," literally signifies, ^ when he became great;' and, taken
by itself, might refer to that elevated station in society to which
Moses was raised in the Egyptian court. It seems, however,
plainly coHtrasted wid& the phrase, ^^ when he was bom," in the
23d verse, ^nd is just equivalent to, ^ when he arrived at matu-
rity.'^ ^^ He refused to be called the son of Pharaoh's daughter."
On Moses being found by this princess in the ark of bulrushes
on the banks of the Nile, moved with compassion, she seems to
have resolved immediately to take charge of the infant ; and ac^
cordin^y the charge she gave to his mother, who providentially
became his nurse, was, ^^ Take this child, and nurse it for me,
aad I will ^ve you your wages." It might very probably then
be her intention to educate him 'as her slave, or for some of the
ordinary professions; but, on his being brought back by his
mother, she was so much delighted with the beautiful child,
that she resolved to adopt him as her own, — ^^he became her
son ;" and as a memoriid of the remarkable circumstances of his
coming under her protection, she called him Moses, which in
the Egyptian language, signifies ^ out of the water.' It has been
supposed by some that the king of Egypt had no other child
than the daughter mentioned in the book of Exodus ; tliat she
had no children ; and that Moses, as her adopted son, mi^t be
considered as the heir apparent to the Egjrptian crown. This
appears not very probable ; ait any rate, it is not certain. It is
obviouj^ however, that the adopted son of the daughter of the
king of Egypt, then one of the richest, most populous, and
civilised nations in the world, must have occupied a vezy digni-
fied station in society, and possessed in no ordinary meastu^
worldly wealth and honours. During childhood and youth he
bare the name of *^the son of Pharaoh's daughter," and enjoyed
the secular advantages which were connected with so honourable
a title.
^ ^!1 ^ ^^"^ ^ ^ ^^^^ "^^T^* Exod. ii. 11,
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PART a f L] OEKERAL EXHOBTATION AKD WARNING. 91
But "when he was cwne to years'* — ^arrived at mature age
— " he refused to be called the son of Pharaoh's daughter." It
is quite possible that the Apostle may refer to some particular
fact in Moses' lustoiy, known when he wrote, but now forgotten.
There may have been some public occasion on which the con-
tinued en joym^it of the honours connected with this title by
Moses might be suspended on his doing something which would
have amounted to a renunciation of the religion of his fore*
f athers, and which led tum openly to renounce the dignified situa-
tion he had so long occvpied. This may have been the case, but
the words before us do not warrant us to say that it was sa
They merely intimate that he voluntaiily renounced the honours
and advantages connected with the title of " the son of Pharaoh's
daughter." He sow his kinsmen enslaved and oppressed ; he
knew that by renouncing all connection with them, be might re-
tain that situation <^ ease, and affluence, and hcmour which he
possessed ; he saw that, if he identified himself wkh them, he
mufirt; renounce his wealth and his dignities ; and he unhesitat-
ingly made his choice. He gave up the name of an Egyptian
jHrince and took in its room thaf of an Israelitish bondman.
When be was grown, he went out to his brethren, and looked
<»i their burdens ; and burning with indignation at the unjust
treatment which one of th^n received from an Egyptian, exe-
cuted summary vengeaiuce oa the oppressor. That act was a
renouncing for ever of the name of "the son of Pharaoh's
daughter.^' " He chose mther to suffer affliction with the people
(^ Gk)d, than to «njoy the pleasures of sin for a season." By
^^ the people <^ God" we are to understand the Israelites, now
in Egypt. They were ^ chosen out of all the families of the
earth " to be the depositaries of the trae religion, to enjoy pecu-
liar privileges, and to serve important purposes in the develop-
ment of the grand scheme of divine mercy for the salvation of
mankind. The number of genuine saints among them at the
period referred to seems to have been small ; but almost all the
saints on the earth were to be found among them, and as a people
— -«8 the descendants of Abraham, Isaac, and Jacob — ^they were
in covenant with God. TKs "people of God" were, at the period
referred to, " suffering affiction." Of diese afflictions we have
an account in Exod. L IS, 14, and iL 23 : "And the Egyptians
jnade the childf^i of Israel to serve with rigour. And they made
Digitized by LjOOQIC
92 EPISTLE TO THE HEBREWS. [CHAP. X 19-Xn. 29'.
their lives bitter with hard bondage^ in mortar, and in brick, and
in all manner of service in the field : all their service, wherein
they made them serve, was with rigour.'* "And it came to
pass, in process of time, that the king of Egypt died : and the
children of Israel sighed by reason of the bondage, and they
cried ; and their cry came up unto God, by reason of the bond-
age." Moses was originally one of this people, and in the perils
of his childhood shared in their afflictions. By the remarkable
care of Providence, he had been for a season separated from
them, and placed in circumstances of security and ease. But
when he arrived at mature age, he voluntarily preferred casting
in his lot with the afflicted people of God to the continued enjoy-
ment of the honours and pleasures of the Egj^tian court. These
are termed " the pleasures of sin." Many of the pleasures of a
court life are usually in their own nature sinful pleasures. But
here, I apprehend, the idea intended to be conveyed is this : The
pleasures of the Egyptian court, even such of them as were in-
nocent in themselves — and we have no reason to think that Moses
ever indulged in any other — ^were sinful pleasures in his case.
He could not continue to enjoy' them without in effect renounc-
ing his connection with the people of God, and his interest in
those blessings which were secured to them by the divine cove-
nant. If he continued to enjoy them, he could not have dis-
charged the duties of that office to which he was destined, as the
deliverer of the people of God, and must have been implicated
in the guilt of their Egjrptian oppressors. The sinful pleasures
which Moses renounced are termed "pleasures for a season;^^ f.e.,
temporary — liable to innumerable interruptions in this life, and
unavoidably ending with it. He chose rather to endure for a
season the afflictions of the people of God, than to enjoy for a
season the pleasures of an ungodly world.
The same general truth is represented in a different way in
the next clause: "He esteemed the reproach of Christ greater
riches than all the treasures of Egypt." I believe every attentive
reader of the Bible has felt some difficulty in satisfactorily ex-
plaining to himself this passage. He to whom the appellation
"Messiah, Christ, or Anointed" belongs, did not appear in our
world till more than 1500 years after the days of Moses. The
Son of God indeed existed from eternity, but He did not be-
come the Christ till He assumed human nature. The great
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PART a § Ij GENERAL EXHORTATION AND WARNING. 93
DeKverer had indeed been promised, but He had not been pro-
mised under the name of the Messiah.
" The reproach of Christ" is a phrase of which, when taken
by itself, the most natural meaning is, Uhe reproach which
Christ Himself suffered ;' and if we depart from this primary
sense, the next meaning which the words suggest is, ^reproach
endured on account of Christ.' It does not seem possible to
make sense of the passage, adopting either of these meanings. I
shajl very shortly state what appear to me the only two probable
interpretations which have been given of the passage, leaving my
readers to make their choice between them. I cannot say either
of them is entirely satisfactory to my own mind.
The word "Christ" is by some interpreters considered as
referring not to our Lord Jesus Christ, the anointed — ue.y the
divinely chosen and designated — ^Deliverer, but to the Israelitish
people, the divinely chosen and designated people. There can
be no doubt that the patriarchs of that people are termed God's
christs, or anointed ones, Fs. cv. 15; and in Hab. iii. 13, it
seems highly probable that the Israelitish people are termed
God's anointed : " with Thine anointed ;" rather, Ho save Thine
anointed,' or ^for the salvation of Thine anointed.' In this
case "the reproach of Christ" is nearly synonymous with the
" afflictions of the people of God," just as " the treasures of
Egypt" correspond with "the pleasures of sin for a season."
The second mode of interpretation goes on the principle,
that "the reproach of Christ" is equivalent to — * reproach
similar to that which Christ sustained;' just as in 2 Cor. i. 5
.the phrase, " sufferings of Christ," is equivalent to — * sufferings
similar to those which Christ endured.' In the first case the
meaning is, * Moses willingly took part in the contempt and re-
proach to which the oppressed Israelites were exposed ;' in the
second, the meaning is, * Moses, the deliverer of Israel, willingly
submitted to reproaches similar to those which were heaped on
Jesus Christ, the Saviour of man.' It does not matter much
which of the two modes of interpretation you adopt. In both
cases the words express a tiruth, and an appropriate truth. At
the same time, I confess that I lean to the first mode of inter-
pretation.*
1 1 think it not improbable that there is a particular reference to *' cir-
cumcision," the mark of belonging to the xp^irroc 7i«oV, or xP'ttqv A., — ^that
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94 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL W.
Moses' voluntaiy preference of the abject state of the Israelites
to the elevated station he held in Pharaoh's court, is verj em-
phatically described as his ^^ esteeming their reproach greater
riches than all the treasures of Egypt." The idea intended to
be conveyed, we apprehend, is this— he counted it more his in-
terest to be poor and reproached with the Israel of God, than to
be wealthy and honoured with the ungodly Egyptians.
Such was the estimate Moses formed, and his conduct cor-
responded with it. He took a decided part with them, the con-
sequence of which was that he was obliged to abandon all the
comforts of a courtly life, to flee into tise deserts of Arabia, and re-
main there in obscurity for a consideiable number of years ; and
on his return to Egypt, for the purpose of delivering his country-
men, he identified himself with them, and exposed himself to
great difficulties and dangers by ctoing so. Now what was it
that induced Moses to think and act in this way f What made
him " refuse to be called the son of Pharaoh's daughter!" What
led him to ^^ choose rathei to suffer affliction with the people of
God, than to enjoy the pleasures of sin for a season?" What
made him ^^ esteem the reproach of Christ greater riches than
the treasures in Egypt t" It was faith, says the Apostle. ^ By
faith Moses, when he was come to years, refused t^ be called
the son of Fharaqh's daughter ; choosing rather to suffer afflic-
tion with the people of God, than to enjoy the pleasures of sin
for a season ; esteeming the reprosM^h of Christ greater riches
than the treasures in Egypt : for he had respect unto the re-
compense of the reward.'* Now there are here two questions :
What did Moses beUevet and how did his belief influence his
judgment, his choice, and his conduct I
It is not very easy to say what was the extent of Moses' be-
lief, for we do not know exactly the extent of the revelation
made to him. It is not improbable that revelations were made
to the patriarchal Church of which we have no record ; but in
speaking of Moses* faith, we must confine ourselves to what
we know from Old Testament history was made known to him,
wnfAih9 having a peevMat iefeve«fie to tha Mffwiah This digUnctiQii excited
contempt and ridicule among foreignerB. How the Roman poeta laugh
at the Verpi ! Mart. vii. 82 ; Catullus xlv. ; Juvenal xiv. 104. On the
other hand, the prseputium, nndrcumcision, is termed in Scripture ^^ the
reproach of Egypt,^' 69nli9fiw A/yvxrov, Josh. v. 9.
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PART a § Ij GENERAL EXHORTATION AND WARNING. 95
or to what, from the statements in the passage before us, vre
have ground to conclude was made known to him. Moses, then,
like his parents, believed the promises made to Abraham, Isaac,
and Jacob, as to Israel being God's peculiar people, as to their
ultimately being a numerous and prosperous nation, and as to
Canaan being their inheritance. He believed also the prediction
of their deliverance from the land in which they were for a long
term of years to endure severe oppression, and that God would
judge, or punish, their oppressors. He believed, I doubt not, the
divine intimation ^ven to his parents respecting his bdng the
deliverer of Israel ; and if, as is not improbable, a similar revela-
tion was made directly to himself, he believed that.
Still further, it seems plain from the passage before us, that
Moses believed a revelation which had been made respecting a
future state of rewards in another world : " he had respect^** we
are told, ^^ to the recompense of the reward** This is one of the
passages which lead me to think that plainer revelations of a
future state were made to the patriarchs than any that are re-
corded in the Old Testament Scriptures. " The recompense of
reward^ cannot refer to the possession of Canaan, for Moses
was never to enter into that country. The meaning seems to be
this— ^ Moses expected that all the sacrifices he made in the
cause of God and His people would be far more than com-
pensated in a future state;' and this expectation could only be
grounded on a corresponding revelation. Such was the faith of
Moses.
Now it is not difficult to perceive how this faith led Moses
to judge as he judged, to choose as he chose, to act as he acted.
If Moses really believed that Israel was the peculiar people of
God, whom He had promised to protect, and bless, and deliver;
and if he believed diat Jehovah was infinitely powerful, and
wise, and faithful ; was it not the natural and the necessary con-
sequence of this, that he should seek to identify himself with
them ? If he really believed that Jehovah would certainly punish
their Egyptian oppressors, and that the time of righteous retri-
bution was fast approaching was not the natural consequence of
this to renounce all connection with them, and to consider the
highest and most honourable situation among them as the very
reverse of desirable? If he really believed that God had ap-
pointed him to be the agent in effecting the deliverance of Israel,
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96 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
was not this sufficient to make him leave the court of Pharaoh^
and interfere for the protection and defence of his oppressed
brethren? And if he really believed that in a future world
Jehovah would abundantly recompense him for all the sacri-
fices, and losses, and sufferings to which he might be exposed,
was it not natural for him to prefer affliction with the Israelites
to ease and pleasure with the Egyptians, and to count it his true
interest to be poor and despised with the former, rather than
affluent and honoured with the latter t In all this there is no
mystery. It is the rational account of Moses' conduct: it is
impossible to account for it in any other way. Had Moses had
no faith on these subjects, or an opposite faith, his judgment,
and choice, and conduct would have been different. He would
have gladly been "called the son of Pharaoh's daughter;" he
.would have chosen rather to enjoy " the pleasures of sin for a
season," than to "suffer affliction with the people of God;" he
would have accounted " the treasures of Egypt " greater riches
than " the reproach of Christ ;" for, not believing, he could not
have " had respect to the recompense of reward."
None of the exemplifications of the importance of believing,
brought forward by the Apostle, is better fitted to serve his pur-
pose than that which we have been considering. The Hebrew
Christians were called on to part with an honour which they
were accustomed to value above all other dignities. They were
excommunicated by their unbelieving brethren, and denied the
name of true children of Abraham. Their unbelieving country-
men were enjoying wealth and honour. The little flock they
were called on to join were suffering affliction and reproach.
Like Moses, they were called on to make great sacrifices, submit
to great privations, endure severe sufferings. Now, how is this
to be done t ' Look at Moses. Believe as Moses believed, and
you will find it easy to judge, and choose, and act as Moses did.
If you believe what Christ has plainly revealed, that " it is His
Father^s good pleasure to give" His little flock, after passing
through much tribulation, "the kingdom;" if you are per-
suaded that, according to His declaration, " wrath is coming to
the uttermost" on their oppressors, you will not hesitate to
separate yourselves completely from your unbelieving country-
men in a religious point of view, at whatever expense, — you will
" come out from among them, and be separate," — ^you will at all
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PABT. n. § 1.] GENERAL EXHORTATION AND WARNING. 97
hazards connect yourselves with the suffering people of Godl,
fully persuaded that " faithful is He who hath promised."'
^^ Every one that hath forsaken houses, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for My name's
sake, shall receive an hundred-fold, and shall inherit everlasting
life/'^
The practical bearing of the passage is not confined to the
Hebrew converts, or to the Christians of the primitive age. In
every country, and in every age, Jesus proclaims, " If any man
would be My disciple, he must deny himself, he must take up
the cross and follow Me." No man can do this but by belie\^
ing. Believing, every man may, must do this. The power of the
present world can only be put down by " the power of the world
to come ;" and as it is through sense that the first power operates
on our minds, it is through /ai^A alone that the second power
can operate on our minds. Some find it impossible tp make
the sacrifices Christianity requires, because they have no faith.
Multitudes find it difficult to make them, for they have little
faith. If we have faith, we shall find such sacrifices practicable ;
if we have strong faith, we will find them easy. They must be
made ; otherwise our Christianity is but a name, our faith is but
a pretence, and our hope a delusion.
The verses which follow bring before our mind other illus-
trations of the importance and efficacy of faith, derived from the
history of Moses. The first of these is contained in the 27th
verse. " By faith he forsook Egypt, not fearing the wrath of
the king: for he endured, as seeing Him who is invisible.**
Here we shall follow the general plan we have adopted in re-
ference to these illustrations : — ^Attend first to the facts, and
then to the Apostle's account of these facts ; inquire first what
Moses did, and then show how it was by faith that he did what
he did.
Now, what did Moses do t " He left Egypt;" he " did not
fear the wrath of the king;" and " he endured." Moses twice
left Egypt— once as a solitary fugitive, and once as the leader
of the hosts of the Israelitish people. It has been a question
among expositors, to which of these events does the Apostle re-
fer. This appears to us a question of no very difficult solution.
Whether it was by faith that Moses left Egypt when he fled
^ Matt. xix. 29,
VOL. II. O
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98 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
into Midian, is a point not very easily determined ; but certainly,
when he left Egypt on that occasion, it could not have been said
that he " did not fear the wrath of the king ;" for fear of the
king was obviously the principal cause of his flight. When
Moses found that his slaughter of the Egyptian was known, he
"feared." And "when Pharaoh heard of it, he sought to slay
Moses ;" " and Moses," we are told, " fled from the face of
Pharaoh, and dwelt in Midian." It plainly, then, cannot be to
this leaving of Egypt that' the Apostle refers : it must be to
his second leaving of Egypt. Now, as this was the closing act
of a long, closely connected series of events, there can be little
doubt that it is in this point of view that the Apostle considered
it ; and therefore, in order to bring the illustration fully before
the mind, we must take a hurried view of these antecedent
events.
Moses left the land of Midian, where he was comfortably
settled, and for forty years had enjoyed the advantages of the
tranquillity of the pastoral life ; returned to Egypt for the pur-
pose of effecting the deliverance of his countrymen from ser-
vitude, and leading them towards Palestine, their promised in-
heritance ; and, after a long struggle with the unbelief of his
countrymen, and the obstinacy of the Egyptian king, which
was overcome by a series of the most wonderful miracles, ulti-
mately succeeded in his hazardous and apparently hopeless en-
terprise.
In thus " forsaking Egypt," he " did not fear the wrath of
the king." The king was very much enraged at Moses, and
no doubt wished above all things to destroy him, and seemed
to have it completely in his power to realize his wish. But
Moses discovered no fear. He prosecuted his object till he
gained it, unterrified by all Pharaoh's threats ; and having left
Egypt, though followed by Pharaoh and his embattled hosts, yet
still he remained unmoved. " Fear not," said he to the terrified
Israelites, — "fear ye not, stand still, and see the salvation of
God."
It is also stated that Moses "endured." The word, we ap-
prehend, is expressive of Moses' firm, determined perseverance
in the course of conduct which he had adopted, notwithstanding
all the difficulties he met with in it, from the unbelief of his
countrymen, and from the policy and power of the Egyptian
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PART IL § L] GENERAL EXHORTATION AND WARNING. 99
king. The whole statement in reference to Moses* conduct is
this : Neither the terrors of the wrath of the king of Egypt, nor
the disgust which the ingratitude, and unbelief, and wayward-
ness of his countrymen were calculated to produce, prevented
him from prosecuting the great object which he had in view till
he brought it to a prosperous issue. Such was the conduct of
Moses.
Now, to what are we to attribute it ? The Apostle's answer
is, To his faith. " By faith he forsook Egypt, not fearing the
wrath of the king : for he endured, as seeing Him who is in-
visible.'* And here, as formerly, there are two questions which
call for resolution : What did Moses believe ? and how did his
faith influence his conduct? The answer to these two ques-
tions will be most satisfactorily given, not in a separate, but in a
combined form.
Moses believed the revelations made to him respecting the*
deliverance of the children of Israel, the part he was to act in
that deliverance, and the assistance Jehovah would afford him
in accomplishing it. What these revelations were, you will find
by consulting the book of Exodus. " Now Moses kept the flock
of Jethro his father-in-law, the priest of Midian : and he led
the flock to the back-side of the desert, and came to the moun-
tain of God, even to Horeb. And the Angel of the Lord ap-
peared unto him in a flame of fire out of the midst of a bush ;
and he looked, and, behold, the bush burned with fire, and
the bush was not consumed. And Moses said, I will now turn
aside, and see this great sight, why the bush is not burnt. And
when the Lord saw that he turned aside to see, God called
unto him out of the midst of the bush, and said, Moses, Moses.
And he said. Here am I. And He said. Draw not nigh hither :
put off thy shoes from off thy feet ; for the place whereon
thou standest is holy ground. Moreover He said, I am the
God of thy father, the God of Abraham, the God of Isaac,
and the God of Jacob. And Moses hid his face ; for he was
afraid to look upon God. And the Lord said, I have surely
seen the affliction of My people which are in Egypt, and have
heard their cry by reason of theb taskmasters ; for I know their
sorrows. And I am come down to deliver them out of the hand
of the Egyptians, and to bring them up out of that land unto
a good land and a large, unto a land flowing with milk and
Digitized by LjOOQIC
loo EPISTLE TO THE HEBREWS. [CHAP. X 19-Xn. 29.
honey ; nnto the place of the Canaanites^ and the Hittites^ and
the AmoriteSy and the Perizzites, and the Hivites, and the
Jebusites. Now therefore, behold, the cry of the children of
Israel is come nnto Me : and I have also seen the oppression
wherewith the Egyptians oppress them. Come now therefore,
and I will send thee nnto Pharaoh, that thou mayest bring forth
My people, the children of Israel, out of Egypt." "And they shall
hearken to thy voice : and thou shalt come, thou and the elders
of Israel, unto the king of Egypt, and ye shall say unto him,
The Lord God of the Hebrews hath met with us : and now let
us go, we beseech thee, three days' journey into the wilderness,
that we may sacrifice to the Lord our God. And I am sure
that the king of Egypt will not let you go, no, not by a mighty
hand. And I will stretch out My hand, and smite Egypt with
all My wonders which I will do in the midst thereof : and after
that he will let you go."^ Had Moses not believed that this re-
velation came from God, or had he not beUeved that Jehovah
was at once powerful and faithful, able and disposed to do what
He had said, Moses would have remained in Midian, where he
seems to have been very comfortably settled; but, firmly believing
that this revelation did come from God, and that He was both
able and willing to do what He had said, Moses could not but leave
Midian, and deliver the message with which he was entrusted,
both to his kinsmen and to the Egyptian king. The reception he
at first met with from the Israelites was powerfully calculated,
both in itself and as a begun fulfilment of the divine oracle, to
encourage him. On the message being delivered, and the signs
performed, " the people believed ; and when they heard that the
Lord had visited the children of Israel, and that He had looked
upon their affliction, they bowed their heads and worshipped."*
But subsequent events were in their own nature fitted to dis-
courage him ; and indeed, had it not been for his faith, would
certainly have induced him to abandon his enterprise in despair.
When he delivered his message to Pharaoh, he met with a direct
and most insolent refusal. ^^ Thus saith the Lord," said Moses,
'* the God of Israel, Let My people go, that they may hold a feast
to Me in the wilderness." Pharaoh's impious reply was, " Who
is the Lord, that I should obey His voice to let Israel go t I
know not the Lord, neither will I let Israel go." Instead of
1 Exod. ill 1-10, 18-20. « Exod. iy. 81.
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PART IL § L] GENERAL EXHORTATION AND WARNING. 101;
procuring Israers release, this interference brought on them a
double weight of oppression, which drew forth from them cut-
ting reproaches against Moses, and even imprecations of divine-
vengeance on him. And here Moses' faith seems to have begun
to fail him ; for he " returned unto the Lord, and said, Lord,
wherefore hast Thou so evil-entreated this people? why is it
that Thou hast sent me ? . For since I came to Pharaoh to speak
in Thy name, he hath done evil to this people; neither hast
Thou delivered Thy people at all."^ A new revelation was made
to him for the strengthening of his faith. "Then the Lord said
unto Moses, Now shalt thou see what I will do to Pharaoh : for
with a strong hand shall he let them go, and with a strong hand
shall he drive them out of his land. And God spake unto
Moses, and said unto him, I am the Lord: and I appeared
unto Abraham, unto Isaac, and unto Jacob, by the name of God,
Almighty ; but by My name Jehovah was I not known to them.
And I have also established My covenant with them, to give
them the land of Canaan, the land of their pilgrimage, wherein
they were strangers. And I have also heard the groaning of the
children of Israel, whom the Egyptians keep in bondage ; and I
have remembered My covenant. Wherefore say unto the chil-
dren of Israel, I am the Lord, and I will bring you out from
under the burdens of the Egyptians, and I will rid you out of
their bondage ; and I will redeem you with a stretchcd-out arm,
and with great judgments. And I will take you to Me for a
people, and I will be to you a God ; and ye shall know that I
am the Lord your God, which bringeth you out from under the
burdens of the Egyptians. And I will bring you in unto the
land, concerning the which I did swear to give it to Abraham,
to Isaac, and to Jacob ; and I will give it you for an heritage:
I am the Lord."' And though after this the people of Israel
" hearkened not to him for anguish of spirit and cruel bondage ;"
and though Pharaoh continued obstinate, amid all the miraculous
judgments inflicted on him and his people ; yet Moses, believing
the divine declarations, persevered. Had he not believed, he must
have soon given up the undertaking as hopeless ; but believing,
he found even in Pharaoh's obstinacy, which had been predicted,
encouragement to persevere. The state of exasperation into
which Pharaoh was thrown by such repeated and dreadful
1 Exod. V. 22, 28. » Exod. vi. 1-8.
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102 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
calamities, was well fitted to fill with terror such an unprotected
individual as Moses ; but believing that " God was for him/' he
" did not fear what man could do to him/' At last, overwhelmed
by the fearful infliction of the sudden death, in one night, of all
the first-bom in the land of Egypt, Pharaoh gave an extorted
consent to the departure of the Israelites out of Egypt; and
Moses, at their head, "forsook Egypt." The undertaking in which
Moses thus engaged, was one which nothing but faith could have
induced any rationed man to enter on. The endless difficulties of
conducting such a prodigious multitude of men, women, children,
and cattle, through waste solitudes, or the territories of hostile
tribes, towards a country already in the possession of numerous
and powerful nations, must have appeared altogether insur-
mountable. But Moses, by faith, entered on this apparently
desperate enterprise, because he believed that Jehovah had pro-
mised, and that He was both able and willing to perform Hi
promise, " to bring them in unto the land, concerning which He
had sworn to give it to Abraham, to Isaac, and to Jacob."
He persevered in the course prescribed to him " as one who
saw Him who is invisible." These words admit of two modes of
interpretation: Either, ^his faith had the same effect on him
as if the unseen Deity, with every conceivable emblem of His
power, and wisdom, and faithfulness, had become an object of
bodily vision ;' or, *he endured as one who saw' — i.e., by the eye
of faith, the only way in which He can be seen — * the invisible
Divinity.' Either mode of interpretation gives a good sense,
but we apprehend the latter is the Apostle's meaning. The ex-
pression naturally leads the mind back to the declaration in the
first verse. His faith was " confidence respecting things hoped
for, conviction in reference to things not seen." Without such
faith, Moses could not have done, and suffered, and obtained as
he did ; with such faith, the discharge of the duties enjoined on
him, though very difficult — the enduring of the trials assigned
him, though very severe — the attainment of the blessings, though
very valuable and apparently imattainable, became natural and
easy.
The bearing of this illustration on the Apostle's great object
is direct and obvious : ^ What faith did for Moses, faith can do
for you ; what nothing but faith could do for Moses, nothing but
faith can do for you.' The Hebrew Christians were placed in cir-
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 103
cumstances somewhat analogous to those of Moses. They were
required to " come out and be separate" from their unbelieving
countrymen. The difBculties that lay in the way of renouncing
Judaism were^ though of another nature, scarcely less formidable
than those which lay in the way of Moses leaving Egypt ; and,
like him, in abandoning Judaism they had to commence a course
of indefinitely long and severe labour and trial, previously to
their obtaining a permanently secure and happy settlement in
the heavenly Canaan. What could enable them to make such
sacrifices, to put forth such exertions, to submit to such priva-
tions, to encounter such opposition, and to persevere in doing
so, amid all those circumstances which had an obvious tendency
to damp their ardour and shake their resolution ? Faith, and
nothing but faith.
In the word of the truth of the Gospel it had been dis-
tinctly stated to them that Jesus Christ was the divine Deliverer
promised to the fathers — ^that " His blood cleanses from all sin"
— that " all power in heaven and on earth" belongs to Him —
that "whosoever believeth in Him shall not perish, but have
everlasting life" — that, to be His disciples, men must " deny
themselves, take up their cross, and follow Him" — that " He
will never leave and never forsake His people" — that "His
grace shall be made sufl5cient for them," and that He " will per-,
feet His strength in their weakness" — ^that He will " make all '
things work together for their good" — that He " will confess
before His Father and the holy angels" those who "confess
Him before men," and " deny before His Father and the holy
angels" those who " deny Him before men" — and that " to him
who overcometh He will give to sit with Him on His throne,
even as He also hath overcome, and is set down with His Father
on His throne.".
Now, if these truths were not believed, it could not be
expected that they would "forsake father, and mother, and
sisters, and brothers, and houses, and lands, for Christ's sake and
the Gospel's," — ^it could not be expected that they should enter
on and prosecute a course of conduct directly opposed to all the
strongest inclinations of unchanged human nature.
But if they really did believe these truths — if by the eye of
faith they habitually contemplated the invisible God, the unseen
Saviour, and the great realities of the eternal world, — ^would
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104 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
not the fear of God extinguish all other fear — the love of the
Saviour neutralize the power of all opposing affections — ^the
majestic glories of eternity make all earth-bom glory grow dim
or disappear^ shrink to a thing of nought, — ^nay, would not the
very afflictions and trials they met with, when viewed as a veri-
fication of the declarations of the Saviour, operate as a confir-
mation of their faith, that He whose declaration, that ^^ in the
world they should have tribulation,'' had been fulfilled, would be
found equally true to the other connected declaration, ^^ In Me ye
shall have peace t" Under the influence of an enlightened faith^
the very circumstances which to the unstable prove the occasion
of apostasy, are found, as evidences of the faithfulness of the
Saviour, and the truth of His declarations, the means of attach-
ing the Christian the more closely to the cause of his Lord and
Saviour.
The duties and difficulties, the trials and privations of Chris-
tians, are substantially the same in all countries and in all ages ;
and nothing can enable them to conduct themselves properly
in reference to these but faith. Looking away from what is
seen and temporal to the God who is invisible, the Saviour who
is unseen, the world which is eternal, — that, and that alone, will
enable us to brave dangers before which the stoutest heart, un-
supported by the faith of the Gospel, must quail, and make the
feeblest of us ^^ more than conquerors " over the most powerful
of our spiritual foes. Believing "the exceeding great and
precious promises" of God, and the power and faithfulness
of Him who has given them, the Christian remains " stedfast
and unmoveable" amid all the storms of temptation which
threaten to shake his attachment to Christ and His cause. Isa.
xl. 28-31.
We come now to the last of these displays of the import-
ance of faith, drawn from the history of Moses.
Ver. 28. "Through faith he kept the passover, and the
sprinkling of blood, lest he that destroyed the first-bom should
touch them." Let us here, as in former cases, attend first to
the facts, and then to the Apostle's account of the facts ; or, in
other words, inquire first what Moses did, and then show that
it was by faith that he did what he did. The facts are — " Moses
kept the passover, and the sprinkling of blood ;" and he did so,
*ftn order that the destroyer m^A^ not^^ — or, "«o iJiat the de-.
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PABT n. § 1.] GENERAL EXHORTATION AND WARNING. 105
ftrojer did not — touch them ;" for the words will admit either
rendering.
, The phrase rendered, '^kept^ the passover," taken by itself,
may either signify — ^ instituted^ or * observed the passover.' In
one of the old English versions it is rendered — " he ordained
the passover, and the sprinkling of blood." It was not so much
Moses, however, as Jehovah, that ordained these religious ob-
servances. The phrase here employed is the same as that used
by our Lord, when He says, I^tt. xxvi. 18, "I will keep the
passover at thy house with My disciples." " Keep" is perhaps
not the best word which might have been employed : it suits
very well with the word "passover," but it does not suit so
well with the phrase, " sprinkling of blood." " Observe" applies
equally well to both. * Moses observed the passover, and the
sprinkling of blood.* The facts referred to are narrated at large
in the 12th chapter of the book of Exodus. The following is a
brief summary of them : — A short time before the departure of
Israel from Egypt, Moses gave warning both to Pharaoh and
to the Israelites, that at midnight on the fourteenth day of
the month Abib, all the first-bom both of man and of beast
were, by a miraculous visitation of Heaven, suddenly to die.
He predicted also that this dreadful infliction of divine wrath
would not only make the Egyptians consent to the departure
of the children of Israel, but make them anxiously urge their
departure. And, as a means of protecting the first-bom of the
children of Israel from the general desolation, he commanded
every family to set apart a male lamb or kid of the first year, on
the tenth day of the month ; and on the fourteenth day of the
month this lamb or kid was to be slain, in the evening ; its blood
was to be sprinkled, by means of a bunch of hyssop, on the door-
posts and lintels of their house ; and the flesh, having been
roasted, was to be eaten with unleavened bread and bitter herbs ;
while, with girt loins, and sandals on their feet, and staff in
hand, they stood ready to commence their march from Egypt
towards liie land of promise. The event exactly corresponded,
with Moses* prediction ; and he and the children of Israel, ac-
cording to the divine appointment, " observed the passover, and
the sprinkling of blood." That is, they sacrificed the lambs and
kids, and prepared all their carcases, according to the divine ap-
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106 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
pointment, and with their blood sprinkled the door-posts and
lintels of their dwellings.
This service received the name of " the passover," because,
while Jehovah visited in wrath every house of the Egyptians,
He passed over the houses of the Israelites, and did not suffer
the destroyer to come into their houses to smite them. Thb
fact is referred to in the concluding part of the verse.* Moses
" observed the passover, and the sprinkling of blood, lest he who
destroyed the firsts-bom should touch them."
The appellation, " destroyer^ of the first-bom," seems to be
descriptive of some angelic agent employed by Jehovah in the
execution of this awful judgment. No doubt Jehovah Himself
must be considered as the grand primary agent; for "can
there be evil in a city," or land, " and He has not done it I" but
in the words, " The Lord will pass over the door, and will not
suffer the destroyer to come in unto it to smite you," Jehovah
and the destroyer are plainly distinguished from each other.
Some interpreters would explain this by saying, that the ancient
Jews were accustomed to ascribe all remarkable phenomena to
the agency of invisible beings ; and that all that is meant, is just
that, by some means or other, the first-bom of man and beast in
Egypt suddenly died. It appears to us the far more rational
mode of interpretation to consider the words as bearing their
plain meaning, and as intended to teach us that one of those
" angels who excel in strength " was employed by Him, whose
will they do, and to the voice of whose word they dutifully listen,
to execute the richly deserved, though awfully severe, judgment
which He had denounced against the Egyptians.*
For this destroyer " not to touch" the Israelites, is obviously
equivalent to — ^not to injure, hurt, or destroy them.' The
phraseology very probably is intended to suggest the idea of the
perfect ease with which this angelic agent performed his dread-
ful office. His toiich was fatal.
The words, " Moses observed the passover, and the sprinkling
of blood, lest he who destroyed the first-bom should touch them,'*
may either be understood as expressing the object which Moses
had in view in observing the passover and the sprinkling of
* n'^nC'D of the Hebrew.
> 2 Kings xiz. 85 ; 1 Chron. xxi. 12, 15 ; 2 Ghron. xzxii. 21 ; Ecdus.
xlviii. 21 ; Isa. zzxyii. 36.
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PAET n. § 1.] GENERAL EXHORTATION AND WARNING. 107
blood, or the event of his doing so. In the first case they are
equivalent to — * Moses observed the passover, and the sprinkling
of blood, in order that the destroyer of the first-bom might not
touch them.* In the second case they are equivalent to—
* Moses observed the passover, and the sprinkling of blood, so that
he who destroyed the first-born did not touch them.' Both are
truths, and both are truths which directly bear on the Apostle's
object. If I were required to choose between the two inter-
pretations, I would probably prefer the second ; as in this case
tlie facts brought forward are a proof not only of faith enabling
a man to do what otherwise he could not have done, but also of
its enabling a man to attain what otherwise he could not have
attained. So much, then, for the facts stated by the Apostle in
this verse: ^^ Moses observed the passover, and the sprinkling
of blood."
Let us now inquire into the account which the Apostle gives
of these facts. The following questions naturally present them-
selves to the mind: What made Moses observe the passover,
and the sprinkling of blood ? How came he to know that the
children of Israel were to depart from Egypt on the fourteenth
day of the month Abib ? How came^he to know that the proxi-
mate cause of their leaving Egypt was to be the sudden and
simultaneous death of the first-born both of man and beast
throughout that country ? How came he to consider the sacri-
fice of a lamb or kid, the eating of it roasted, and the sprinkling
of its blood on the door-posts and lintels, as a preservative
for the Israelites from the destruction which walked in dai*k-
ness?
The only satisfactory answer to all these questions is that
given by the Apostle* It was by faith Moses did these things.
Divine revelations were given him on these subjects ; and he
believed these revelations, and he acted accordingly. Without
such revelations, or witliout a faith in these revelations, he could
not have done as he did; with such revelations, and with a
faith in them, he could not but act as he did. The deliverance
of Israel from Egypt could not have been foreseen by human
sagacity. It was, at the time Moses intimated that it would
take place on a certain day, less probable than when he first
entered on his enterprise. Even supposing the event to be of a
kind which human sagacity could have predicted as at no great
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108 EPISTLE TO THB HEBREWS. [CHAP. X. 19-XIL 29.
distance^ could human sagacity have enabled him to fix the
precise day t could it have enabled him to say what was to be
the immediate cause of effecting so unlikely an event ? and even
supposing him possessed of all necessary information on these
points^ would it ever have entered into his mind to have encum-
bered the Israelites, on the very eve of their departure, with such
an operose religious ceremony as the passover and the sprink-
ling of blood, or to have considered such rites as in any degree
calculated to protect the Israelites from a calamity so general
that not one family in Egypt was free from itt The only
satisfactory account — and it is a satisfactory one — is this : By
faith Moses did all this. God revealed to Moses that Israel was
to be delivered on the fourteenth day of the month Abib — ^that
the universal destruction of the first-bom among the Egyptians
was to be the proximate cause of their deliverance — that the ap-
pointed way of securing the Israelites from the general calamity
was the passover and the sprinkling of blood ; and Moses be-
lieved these revelations, and, believing them, spoke and acted
accordingly.
Such appears to me to be the meaning of the declaration in
the text, " By faith Moses kept the passover, and the sprinkling
of blood, lest he that destroyed the first-bom should touch
them." I am aware that many excellent men have attached a
very different meaning to these words. Misapprehending the
design of the Apostle in the whole of this discussion, — sup-
posing that it is his object to prove the doctrine of justifica-
tion by faith in Christ Jesus, instead of to illustrate the im-
portance and power of faith in a divine revelation, — they have
considered the statement in the text as equivalent to—* Moses
observed the passover and the sprinkling of blood by faith,
looking through these rites as emblems of the atoning sacrifice
of Jesus Christ, and the manner of that sacrifice becoming effec-
tual for the salvation of the individual sinning.' That sacrifice,
and especially the sacrifice of the passover, was a divinely in-
tended emblem of the manner in which our guilt was to be ex-
piated, and our salvation obtained, by the obedience to the death
of the incarnate Son of God, is most clearly taught in the Holy
Scriptures. But how far Moses and the other Old Testament
saints were aware of this emblematical reference, is another
question, and one by no means so easily resolved. What were
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PART IL § Ij GENERAL EXHORTATION AND WARNING. 109
the precise views entertained by the true Israel respecting the
offices of the Messiah and the work of redemption — respect-
ing the import and reference of expiatory sacrifice, is indeed
among the most curious and intricate questions in theology. We
know that they were saved, as we are, through the atonement ;
and we know also that they were saved by faith. We know, to
use the language of a great writer, that " the cross of Christy
considered as the meritorious basis of acceptance, the oAly real
satbf action for sin, is the centre round which all the purpose-s of
mercy to fallen men have continued to revolve. Fixed and de-
termined in the counsel of God, it operated as the grand con-
sideration in the divine mind on which salvation was awarded
to believers in the earliest ages, as it will continue to operate in
the same manner to the latest boundaries of time."^ We know,
too, that it w^as through believing that in every age the indi-
vidual sinner obtained a personal interest in the blessings secured
by that atonement ; but that faith must have corresponded to
the revelation made. We have no evidence that any revelation
was made to them of the precise manner in which the salvation
of a sinner is to be made compatible with the perfections of God,
the honour of His law, and the great ends of His moral admi-
nistration. In offering sacrifice, the believing Israelite recog-
nised his guilt, his just exposure to destruction, and his ex-
clusive reliance on divine mercy. " The way into the holiest
was not made manifest" to them. I do not know if the circum-
stances of the ancient Church have ever been more accurately —
they cannot be more beautifully — described, than in the words of
the author whom I have just quoted : — " Exposed to dangers
from which they knew of no definite mode of escape, and placed
on the confines of an eternity feebly and faintly illumined, they
had no other resource besides an implicit confidence in myste-
rious mercy."
But apart from these general considerations altogether, I
apprehend that in the object of the Apostle, which we have
endeavoured to bring distinctly out in the course of these lec-
tures, we have the most satisfactory evidence that the faith
by which Moses observed the passover and the sprinkling of
blood, was just the belief of the revelations which were made to
him on these subjects.
1 Robert Hall.
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110 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
It only remains that we very shortly show the bearing which
this statement has on the Apostle's great object, which is the
importance, and necessity, and sufficiency of believing, and con-
tinuing to believe, in order to the discharge of the duties en-
joined on the Christian, the sustaining of the trials Plotted to
him, the attainment of the blessings promised to him. Chris-
tians are called on sometimes to perform duties which must
appear unreasonable and absurd to an unbelieving world, and
for which they themselves can assign no reason but the will of
Him who has appointed them. A Christian in a heathen
country strictly observing the Lord's day, to the apparent
material disadvantage of his worldly interests, is a case in
point. How is he to be enabled to persevere in the performance
of this duty, amid the temptations to neglect it to which he is
exposed? Look to Moses and the children of Israel observing
the passover and the sprinkling of blood. The Egyptians, no
doubt, thought it a very strange and unaccountable thing for
the Israelites to be, all of them, bedaubing the entrances of their
houses with blood ; and the Israelites themselves could pve no
reason but one for it — God had commanded it. Yet believing
this, they observed the appointed rite. In like manner, faith in
the divine oripn of the Christian Sabbath, and in the threaten-
ings and promises in reference to it, will induce a Christian,
even amid very strong temptations to act otherwise, to remember
the Sabbath day to keep it holy. A similar case in point might
be taken from a small body of Christians in a heathen country
observing the Lord's Supper. But further. Christians are called
on also to expect very important ends by very strange means.
They are called on to expect a complete change of state and
character by means of the death of God's Son on a cross, and
by means of their understanding and believing the truth respect-
ing this death. This seems as irrational an expectation as that
of obtaining security from the destroyer of the first-bom by ob-
serving the passover and the sprinkling of blood. A firm faith
that God had established a connection between these two things,
led Moses and the Israelites to perform the commanded rites as
the means of obtaining the promised security ; and a belief that
" God so loved the world as to give His only-begotten Son, that
whosoever believeth in Him shall not perish, but have everlasting
life," will enable the Christian to hold fast this confidence, that,
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PART IL § L] GENERAL EXHORTATION AND WARNING. Ill
believing the truth as it is in Jesus^ he shall have peace with
God, and victor}' over the world, and eternal life, through the
blood of the Lamb,
The next illustration of the power of faith which the
Apostle, following down the course of Israelitish history, brings
forward, is that furnished by that people passing in safety
through the Arabian Gulf, while their Egyptian pursuers, in
attempting to follow them, were overwhelmed by its waters.
Ver. 29. " By faith they passed through the Red Sea as by dry
land ; which the Egyptians assaying to do were drowned."
The facts of the case are narrated at large in the 14th
chapter of the book of Exodus. " And the Lord spake unto
Moses, saying, Speak unto the children of Israel, that they
turn and encamp before Pi-hahiroth, between Migdol and the
sea, over against Baal-zephon : before it shall ye encamp by the
sea. For Pharaoh will say of the children of Israel, They are
entangled in the land, the wilderness hath shut them in. And
I will harden Pharaoh's heart, that he shall follow after them ;
and I will be honoured upon Pharaoh, and upon all his host ;
that the Egyptians may know that I am the Lord. And they
did so. And it was told the king of Egypt that the people fled :
and the heart of Pharaoh and of his servants was turned against
the* people, and they said. Why have we done this, that we have
let Israel go from serving us t And he made ready his chariot,
and took his people with him. And he took six hundred choseu
chariots, and all the chariots of Egypt, and captains over every
one of them. And the Lord hardened the heart of Pharaoh
king of Egypt, and he pursued after the children of Israel : and
the children of Israel went out with an high hand. But the
Egyptians pursued after them (all the horses and chariots of
Pharaoh, and his horsemen, and his army), and overtook them
encamping by the sea, beside Pi-hahiroth, before Baal-zephon.
And when Pharaoh drew nigh, the children of Israel lifted up
their eyes, and, behold, the Egyptians marched after them ; and
they were sore afraid : and the children of Israel cried out unto
the Lord. And they said unto Moses, Because there were no
graves in Egypt, hast thou taken us away to die in the wilder-
ness t wherefore hast thou dealt thus with us, to carry us forth
out of Egypt? Is not this the word that we did tell thee in
Egypt, saying, Let us alone, that we may serve the Egyptians ?
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112 EPISTLE TO THE HEBBEWS. [CHAP. X. Id-XIL 29.
for it had been better for us to serve the Egyptians^ than that
we should die in the wilderness. And Moses said unto the
people, Fear ye not, stand still, and see the salvation of the
Lord, which He will show to you to-day: for the Egyptians
whom ye have seen to-day, ye shall see them again no more for
ever. The Lord shall fight for you, and ye shall hold your
peace. And the Lord said unto Moses, Wherefore criest thou
unto Me I speak unto the children of Israel, that they go for-
ward : but lift thou up thy rod, and stretch out thine hand over
the sea, and divide it ; and the children of Israel shall go on dry
ground through the midst of the sea. And I, behold, I will
harden the heaits of the Egyptians, and they shall follow them :
and I will get Me honour upon Pharaoh, and upon all his host,
upon his chariots, and upon his horsemen. And the Egyptian^
shall know that I am the Lord, when I have gotten Me honour
upon Pharaoh, upon his chariots, and upon his horsemen. And
the angel of God, which went before the camp of Israel, re^
moved, and went behind them ; and the pillar of the cloud went
from before their face, and stood behind them. And it came
between the camp of the Egyptians and the camp of Israel ;
and it was a cloud and darkness to them, but it gave light by
night to these : so that the one came not near the other all the
night. And Moses stretched out his hand over the sea ; and
the Lord caused the sea to go back by a strong east wind al}
that night, and made the sea dry land, and the waters were
divided. And the children of Israel went into the midst of the
sea upon the dry ground : and the waters were a wall unto
them on their right hand, and on their left. And the Egyptians
pursued, and went in after them to the midst of the sea, even
all Pharaoh's horses, his chariots, and his horsemen. And it
came to pass, that, in the morning-watch, the Lord looked unto
the host of the Egyptians through the pillar of fire, and of the
cloud, and troubled the host of the Egyptians, and took off
their chariot-wheels, that they drave them heavily : so that the
Egyptians said. Let us flee from the face of Israel; for the
Lord fighteth for them against the Egyptians. And the Lord
said unto Moses, Stretch out thine hand over the sea, that the
waters may come again upon the Egyptians, upon their chariots,
and upon their horsemen. And Moses stretched forth his hand
over die sea, and the sea returned to his strength when the
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PABT n. § Ij GENERAL EXHORTATION AND WARNING. 11"3
morning appeared ; and the Egyptians fled against it ; and the
Lord overthrew the Egyptians in the midst of the sea. And
the waters retomed, and covered the chariots^ and the horse-
men^ and all the host of Pharaoh that came into the sea after
them : there remained not so mach as one of them. But the
children of Israel walked upon dry land in the midst of the sea ;
and the waters were a wall unto them on their right hand, ai^d
on their left. Thus the Lord saved Israel that day out of the
hand of the Egyptians; and Israel saw the Egyptians dead
upon the sea-shore. And Israel saw that great work which the
Lord did upon the Egyptians ; and the people feared the Lord;
and believed the Lord, and His servant Moses." Such is the
inspired historian's narrative : now for the inspired Apostle's
commentary.
*^ By faith they" — i.e., Moses and the Israelitish people—
"passed through the Red Sea as by dry land." A revela-
tion had been made to them, that they should safely pass
along that strange pathway, which, by the arm of Jehovah,
had been opened up for them through the waters of the Ara-
bian Gkdf. Had no revelation been made to them, — in which
case there could have been no faith, there being nothing to
believe,— or had the revelation not been believed by the Israel-
ites, they durst not have ventured into the fearful chasm, but
in all probability would have sought, by imqualified submis-
sion, to appease the fury of the tyrant from whose grasp
they had escaped, as the more probable way of saving their
lives. But believing the divine declaration, and no doubt
having their faith strengthened by the miraculous division of
the waters as they approached them (for it was natural for
them to reason in this way : ^ He who has divided the waters
can keep them divided ; — He has performed one part of His
wonderful prediction ; He will perform the other also. He
cannot have done this great wonder to lure us to our doom,
but to open a way for us to secure deliverance '), they entered
the dried-up channel, and proceeded along that untrodden
path, till they safely arrived on the opposite shore. Faith thus
enabled the Israelites to do what otherwise they could not have
done — obey the command of God, to attempt a passage of this
arm of the sea through the midst of its waters. It enabled
the Israelites also to obtain what; otherwise they could not
VOL. II. H
Digitized by LjOOQIC
114 EPISTLE TO THE HEBEEWS. fCHAP. X. 10--XIL 29.
TnKve obtained — a safe passage, asid complete secnritj from their
Egyptian pursuers.
The question has often been put. Was the faith by which thfi
Israelites passed through the Ked Sea saving faith t I have no
doubt that a number of the Israelites, as well as Moses, were
believers of tiie comparatively dim revelation of that scheme of
mercy of which we have the completed revelation, and tbrou^
ikst faith obtained eternal life. I have as little doubt, how-*
ever, that by far the greater part of them were in this sense of
1^ word unbelievers ; and, in consequence of th^ imbelief of
this revdkiion, never entered into the heavenly rest, even as, on
account of their unbelief of another revelatkm, they never
entered into the rest of God in Canaan. It is equally obvious,
I think, that the faith of the revelation made to Moses respecting
the Israelites obtaining a safe passage through the Bed Sea, was
not what we ordinarily term saving faith ; and there is nothing
to make us think that the Israelites, in believing tiiat revdation,
understood that it had a typical reference, and in consequence
believed that God woniA <kliver them from spiritual dangers, of
which the waves of the Arabian Gulf, furiously agitated by
tempest, afforded but an imperfect emUem.
The Apostle's object is to show the power of real faith in
God, idbatever be its object. The nature and extent of that
efficacy will depend on the nature and extent of the revdation
beUeved. A faitli in a revelation respecting the jafe passage of
the Eed Sea enabled the Israelites fearlessly to entrust them-*
selves in the strangely formed valley between two mountainous
ridges of tumultuous waves, and to reach in safety the opposite
shore. A faith in the revelation of salvation {rom guilt and
depravity, and death and hell, will enable the Christian to per-
form all the duties, and endure all the difficulties, that are in^
Yolved in obtaining complete possession of this salvation, ajul
will in due time bring him into the enjoyment of all its bleaa-*
ings, in all their perfection.
A subject often receives much illustration by contrast. This
node of illustration is adopted here. The power of faith, in
enabling the Israelites to pass through the Ked Sea safely, ia
iQustnited by the helpless, hopeless destruction of the infatuated
Egyptians, who attempted to follow them. The Egyptians had
no faith on this subject — ^they could have Jione* No revcdatiou
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PART XL i Ij QENraAI, EXHORTATION AND WARNING. 115
bad been made to them ; and ^Ym. if the revelation had been
made to them which was made to the Israetites, it is doubtf ol if
Ihey wocdd have believed it And if they bad believed it, it
would not have led them to follow the Israelites^ but, on the
oontraiy, woujkl have prevented them. The same revelation,
though equidlj firmly beli^ved^ will produce different effecjts on
different individuals, A revelation that the Isra^es were to
be safely led through the Red Sea, though bdieved by an
f^gyptism, could be no ground of expectation that h^ was to b^
led safely through the Bed Sea also. The revelation of a free
and a fuU salva^n to the guiltiest of the human race, believing
m Jesus, ti¥)ugh believed by a fallen angel, could be no ground
of expectation! that he was to be a partaker of this salvation.
The £Jgyptians, kd not by faith in a divine revdation, but
by thdr f urioiAs passioms, followed the Israelites into the Bed
Sea. It was &ight, and, to the Egyptians, dark night. The
chasm in the waters of the gulf was probably of v^y cimsider-^
able width, extending very likely for some miles. The E^gyp*
tians were probably neither aware of the great miracle which had
been wrought for Israd, nor ol the extreme danger in which
they had involved themsdves, In darkness they were pursuing
JsraeL Where Israel went, they supposed they might follow ;
and it does not seem that they discovered their real circnm^
fitanees till in the morning they found themselves in the midst
of the sea. Then they said, ^^Let us flee from the face of
Israel ; for the Lcard fi^iteth for them against the Egyptians."^
But it was too late. Now had arrived the hour when much*
enduring, loag-despised divine forbearance was to be avenged
for all the insults offered to it. It is difficult to say whether
j&e historical or the poetical account of the fearful catastrophe
is i«ost picturesque and affecting. We have the first in Exod.
;riv. 26-28 : ^^ Ajid the hotd said unto Moses, Stretch out thine
hand over the sea, that the waters may come again upon the
Egyptians, upim their chariots, and upon their hcMrsemen^ And
Moses stretched torik Tm hapad over the sea, and the sea re-
turned to his strength whe» the morning appeared; and th^
Egi^ans fled against it ; mi the Lord overthrew the Eg]^
tians in the midsit of the sea. And the waters returned, and
•Qovered the chariots, and tb^ horsei9:ien, and aU the h^ of
I Exod. xir. 25.
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116 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
Pharaoh that came into the sea after them : there remained not
so much as one of them." We have the second in chap. xv.
4-11 : ^^ Pharaoh's chariots and his host hath He cast into the
sea: his chosen captains also are drowned in the Bed Sea.
The depths have covered them : they sank into the bottom as a
stone. Thy right hand^ O Lord, is become glorious in power :
Thy right hand, O Lord, hath dashed in pieces the enemy.
And in the greatness of Thine excellency Thou hast overthrown
them that rose up against Thee : Thou sentest forth Thy wrath,
which consumed them as stubble. And with the blast of Thy
nostrils the waters were gathered together, the floods stood
upright as an heap, and the depths were congealed in the heart
of the sea. The enemy said, I will pursue, I will overtake, I
will divide the spoil ; my lust shall be satisfied upon them ; I
will draw my sword, my hand shall destroy them. Thou didst
blow with Thy wind, the sea covered them ; th'ey sank as lead
in the mighty waters. Who is like imto Thee, O Lord, among
the gods? who is like Thee, glorious in holiness, fearful in
praises, doing wonders!"
The general truth taught by the ineffectual and ruinous
attempt of the Egyptians is this : that they who attempt to do
without faith, what believers successfully do by faith — those
who attempt to obtain without faith, what believers succeed in
obtaining by faith — ^will assuredly be disappointed. The be-
liever obtains peace with God ; but all the unbeliever's attempts
to obtain solid peace will end in disappointment. Men are
sanctified through the belief of the truth ; but all attempts to
make a person's self holy without believing, will assuredly end in
disappointment. By believing, a man will make a consistent
profession of Christianity amid all the temptations to which
he may be exposed: a man who enters on a profession of
Christianity without faith, is sure, sooner or later, to manifest
its hoUowness. Every persevering believer will certainly obtain
the salvation of his soul as the end of his believing; but every
man who is seeking genuine and permanent happiness without
believing, will fiind himself at last, like the Egyptians, engulphed
in the depths of destruction, when he hoped as a conqueror to
set his foot on the shore of the celestial country.
The bearing of this illustration on the Apostle's object is
direct and obvious. The Hebrew Christians were exposed to
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PABT n. § 1.] GENERAL EXHORTATION AND WARNING. 117
numerous and severe afflictions in the maintenance of their
Christian profession, and submission to these was absolutely
necessary in order to their progress towards the heavenly pro-
mised land. Faith alone could enable them — faith woidd as*
suredly enable them — to enter on and pass through these trials^
however severe. Without faith, in the mere prospect of them,
they may very probaJ)ly return to spiritual Egypt ; or, if they
presumptuously plunge in, like the Egyptians, they are likely to
be overwhelmed by them. Nothing but faith, persevering f aith^
can enable the Christian to pass safely through all the trials
and dangers of the wilderness, uphold him amid the waves of
the Bed Sea of affliction and the swellings of the Jordan of
death, and give him a sure and everlasting resting-place in the
Canaan'above.
The next illustration of the importance of faith, is that taken
from the miraculous overthrow of the walls of Jericho. Ver. 30.
'* By faith the walls of Jericho fell down, after they were com-
passed about seven days."
The facts of this case are narrated at large in the book of
Joshua : ^^ And it came to pass, when Joshua was by Jericho,
that he lifted up his eyes and looked, and, behold, there stood a
man over against him, with his sword drawn in his hand : and
Joshua went unto him, and said mato him. Art thou for us, or
for our adversaries ? And he said, Nay ; but as captain of the
host of the Lord am I now come. And Joshua fell on his face
to the earth, and did worship, and said unto him. What saith
my lord unto his servant? And the captain of the Lord's
host said unto Joshua, Loose thy shoe from off thy foot ; for
the place whereon thou standest is holy. And Joshua did so.
Now Jericho was straitly shut up because of the children of
Israel : none went out, and none came in. And the Lord said
unto Joshua, See, I have given into thine hand Jericho, and the
king thereof, and the mighty men of valour. And ye shall
compass the city, all ye men of war, and go round about the
city once. Thus shalt thou do six days. And seven priests
shall bear before the ark seven trumpets of rams' horns ; and
the seventh day ye shall compass the city seven times, and the
priests shall blow with the trumpets. And it shall come to
pass, that when they make a long blast with the ram's horn,
and when ye hear the sound of the trumpet, aU the people shall
Digitized by LjOOQIC
lis EPISTLE to THE flEBftfiWSL COflAP. JL l^m. 29.
shout with a gi^eat shont ; and the wall of the city shall fall down
flat, and the pe(^k shall ascend up, every man straight before
him. And Joshua the son of Nun called the priests, and said
onto them, Take np the ark of the covenant, and let seven
priests bear seven trumpets of rams' horns before the ark of
the Lord. And he said unto the people, Pass on, and compascf
the city, and let him that is armed pass pn before the ark of
the Lord. And it came to pass, when Joshua had spoken unto
the people, that the seven priests, bearing the seven trumpets of
mmsf horns, passed on before the Lord, and blew with the
trumpets ; and the ark of the covenant of the Lord followed
them. And the armed men went before the priests that blew
with the trumpets, and the rere-ward came after the ark, the
priests going on, and blowing with the trumpets. And Joshua
had commanded the people, saying, Ye shall not shout, nor
make any noise with your voice, neither shall any word proceed
out of your mouth, until the day I bid you shout ; then shall
ye shout. So the ark of the Lord compassed the city, going
about it once : and they came into the camp, and lodged in the
camp. And Joshua rose early in the morning, and the priests
took up the ark d the Lord. And seven priests, bearing seven
trumpets of rams' horns before the aric of the Lord, went on
continually, and blew with the trumpets : and the armed men
Went before them ; but the rere-ward came after the ark of the
Lord, the priests going on, and blowing with the trumpets.
And the second day they compassed the city once, and re*
turned into the camp : so they did six days. And it came to
pass on the seventh day, that they rose early, about the dawning
of the day, and compassed the city after the same manner seven
times : only on that day they compassed the city seven times.
And it came to pass at the seventh time, when the priests blew
with the trumpets, Joshua said unto the people. Shout ; for the
Lord hath given you the city. And the city shall be accursed,
even it, and all that are therein, to the Lord : only Bahab the
harlot shall live, she and all that are with her in the house,
because she hid the messengers that we sent* And ye, in any-
wise keep yourselves from the accursed thing, lest ye mak^
yourselves accursed, when ye take of the accursed thing, and
make the camp of Israel a curse, and trouble it. But all the
silver, and gold, and vessels of brass and iron^ are consecrated
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FART n. ( U QfiKERAL EXBOBTAHON Aim WABKIKG. US'
tinto the Lard : they shall come into the treasury of the Lord*
So the people shouted when the priests blew with the truxapets :
and it came to pa«^ when the people heard the sound of the
tniiiq>et, and the people shouted with a great ^out^ that the
wall fell down flat, so that the people went up into the city,
erery man straight before him, and lliey tocdt tlw city "^
The destruction of the walls of Jericho was obviously mirar
culous — produced immediately by the power of Gtod. It may
be asked, Then how was it "by faith I" Whose faith is referred
to, and how did this faith influence the event? The faith re->
f erred to is plainly the faith of Jo^ua, believing the divine
oracle uttered to him, and the faith of the people of Israeli
believing the same oracle as reported to them by Joshua^
How, then, faith influenced the event, is easily explained. The
oracle distinctly declared that the manifestation of ,the divine
power in a particular way was connected with certain actions
to be performed by the diildren of Israel. They believed the
oracle; because they believed the oracl^ they performed the
actions ; and according to the orade, the miraculous event took
place. Suppose no cnracle delivered, or suppose the oracle not
to be believed — suppose Joshua or the people of Israel to have
considered the appearance of the glorious personage, styling
^ Josbua r. 13-15, vi. 1-20. — ^The comment of a rationaliBt interiareter
is worth recording, if but to prove what f eaifol ^^/0x«r«i of the divine
word these men are : " HiiBtCMria proctd dubio " (the confidence of men be-
lieving without evidence is generally proportioned to their confidence in
disbelieving in the face of evidence. Keological interpreters do wonderful
feats in both ways) *' hsec est. Juasit Josua milites suos per septem dies
tirbem circuire, et ab omni in eam impetu abstinere ; quo facto oum iooolce
ita seonri eesent, Josua milites suos septimo die in urbi$ eam partem, gum
minus mttnita esset^^ (where did he find out that?) *^ irruere jussit, et momia
urbis inter tubarum clangorem et clamorea horridos oppugnare, idqoe tanta
cum vehementia actum putamus, ut moenia cadere sponte viderentur. In
qua quidem histOTia si vel maxime nonnulla sint poetice adumbrata, nihil
tamen ejus gravitati derogatur. Nam ad xhrt^ nihil refert, utrum hadc
miraculoea ratione, an ordine rerum antea igiioto gesta sint."— Dnm^tF.
** To laugh were want (d goodness and of grace,
But to be grave exceeds all power of face."
But ridicule and scorn are not the appropriate feelings. We " do well to
be angry " at such unfair treatment of an ancient, still more an inspired
writer ; and our hearts should dissolve in pity for men who, endowed with
Btax>njg intellects and extensive learning, and applying both to the study of
the Scriptures for a lif etimdi arrive only at such results as these.
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120 EPISTLE TO THE HEBREWS. [CHAP. X. 1»-Xn. 29.
himself *^the captain of the Lord's host," to have been a mere
delusion of the fancy : their conduct is altogether unaccount-
able. They are before one of the most strongly defended cities
in the land of Canaan. They dig no trenches to preserve them^
selves safe. They stand not in battle-array to meet any sally
on them by the garrison. They lay no formal siege, set no
battering engines, raise no shouts to intimidate the inhabitants.
But in solemn silence, in sacred procession, the whole armed
men, following the ark and the priests, encircled the city once
every day for six days. On the seventh day the strange pro-
cession compassed the devoted city six times in accustomed
portentous silence, till at last, at a signal given by Joshua, the
priests blew a united blast on their unmusical trumpets, and the
people raised one shout of anticipated triumph, and by the
power of God the walls of Jericho fell flat, and they marched
at once on all sides into the heart of the city. On the supposi-
tion of the revelation being made and believed, all is natural.
Joshua and the people of Israel could not have acted differently.
The general truth here is the same as that involved in the
former instance. Faith, persevering faith, enabled Joshua and
the Israelites to do what otherwise they could not have done,
and by doing so, to obtain what otherwise they could not have
obtained ; and the bearing of this on the Apostle's object is not
diflBcult to perceive or explain.
The Hebrew Christians were engaged in a cause, the success
of which, in the estimation of human reason, was even more
hopeless than the capture of Jericho by the Israelites. The
final triumph of the religion of Jesus over Judaism and pagan-
ism, false philosophy and worldly power, which had been dis-
tinctly predicted, seemed very unlikely. The means — the only
means they were warranted to employ, appeared very ill fitted
to gain their object. The preaching of the Gospel, the prayers
of the Church, the holy conversation of believers, and their
patience under manifold and severe afflictions, — what Milton
happily styles " the unresistible might of weakness," — these were
to be the means by which the powers of darkness were to be
shaken, and the walls of adamant and iron, reaching even up to
heaven, within which superstition had entrenched herself, levelled
with the ground. " The Captain of the Lord's host" had uttered
the following oracle : — *^ All power in heaven and earth' is given
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PAST. n. § 1.] GENERAL EXHORTATION AND WARNING. 121
•onto Me. Go ye therefore, and teach all nations : and, lo, I am
with you alway, even unto the end of the world." This believed,
was quite enough to induce them to commence and continue,
amid all discouragements, the use of the appointed means, till
the promised end was gained. Nothing else could have induced
them to do so.
And it is equally true still, that faith — ^that nothing else
but faith — can carry forward the Christian Church in its pre-
dicted triumph over the world and hell. What is the reason
that there has been so little missionary effort in the Christian
Church, in comparison of what there ought to have been ? and
why has that htUe effort been so languid, interrupted, and inef-
fectual I What but the want of a suflSciently implicit persever-
ing faith in the promises, leading to a correspondingly implicit
and persevering obedience to the commandments, of the great
*^ Captain of our salvation ?"
Nor is it di£Scult to perceive that this has a bearing on the
transactions of the inward life of every Christian. Every indivi-
dual Christian, in *^ working out his own salvation," has to contend
with the same enemies, as in doing his part in the great work of
the propagation of Christianity throughout the world. The
Apostle's words, Eph. vi. 12, which in their primary meaning
refer to the difficulties of the apostolic ministry, are true when
used in reference to every Christian. They have to "wrestle
with flesh and blood;" but not only with flesh and blood, but
" with principalities and powers, with the rulers of the darkness
of this world, with spiritual wickedness in high places." Barriers
more difficult to be broken down than the walls of Jericho, seem
to stand between them and holiness and heaven. How are these
enemies to be overcome ? how are these barriers to be removed t
Faith can do it ; nothing but faith can do it. Let all the allure-
ments and all the terrors of the world be laid before the Chris-
tian, and use their combined influence to draw him away from
truth, and holiness, and Ood ; and let, through means of believ-
ing, tiie awful and the delightful realities of the eternal world be
brought before his mind, and " this will be the victory, even our
faith" overcoming the world. O how false, and hollow, and
worthless, and absurd, and detestable seem all the promises and
all the threats of " the prince of this world," when by the ear of
faith we hear the Prince of the universe proclaim, " Be of good
Digitized by LjOOQIC
122 SFISTLE TO THE HBBBEW& COHAP; X. 19^X1L 88.
cheer^ I have overcome the world,"— ^^ I am the First, and the
Last, and the Living One,"-^-^^ Be faithful to death, and I will
give you a crown of life," — ^^^To ham that overcometh, will I give
to eat of the hidden manna, and will give him a white stos)^
and in the stone a new name written, which no man knoweth sav-*
ing he that receiveth it !" Then the Christian feels that greater
indeed is ^^ He who is in him, than he who ia in the world."
Difficulties vanish ; great mountains become a plain ; there is
no propensity so strong but he finds it now possible to resist,
almost delightful to mortify ; and jxat in the degree in which he
believes, can he ^^do all things through Christ strengthening him."
The last of those Scriptmre illustratiiMis of the power of
faith which the Apostle unfdkls particularly, is drawn from the
history of Bahab the Canaanitess- Ver. 31. ^ By faith the
harlot Bahab perished not with them that believed not, when
she had received the spies with peace." Here, as (m former
occasions, let us look first at the facts, and then at the Apostle's
account of the facts : first to what Bahab did and obtained ; and
then to the influence of her faith in leading her to act as she
acted, and in enabling her to attain what she attained.
The discreditable appellation giv^i to Bahab in our version
has appeared to some lesuned men not warranted by the original
term. They consider it as prop^ly signifying < a hostess or
innkeeper ;' or, understanding the w<ml in a figurative sense,
interpret it as equivalent to 'idolater.'^ I rather think our
translators, in common with by far the greater part of other in-
terpreters, have accurately expressed the truth ; and that in the
conversion of Bahab (for I apprehend we have good evidence oi
her spiritual conversion) we are furnished with a beautiful dis-
play of the sovereignty of divine grace, and the power of divine
influence, through the faith of the truth, to elevate the most de-
graded, and purify the most depraved, forms of human charact^.
The facts stated in reference to Bahab are two* She ^^ re-
ceived the spies' in peace ;" and she ^^ perished not with them
1 The word cannot be derived regularly from |t^, • to feed.' It comes
obviously from HMf ' to commit whoredom ; ^ and though idolatry was
spiritual whoredom in the Israelitish people, yet I do not know that an in-
dividual Jewish idolater is termed a whoremonger or adulterer, far less a
OentUe who did not belong to the nation married to Jehovah.
^ xeirit9»6Tove> James calls th«m dyyi^wsi iL 25.
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PART n. § t] CQCKlBRAL EZHOBTAIIOIT AND WASNINQ. 123
vrho believed not.'^ When Joflhua, previously to Israers passing
the Jordan, sent from Shittim two men as spies to Jencho, to
bring him intelligence of the state of matters among the
Canaamtes^ they were hospitably entertained by Rahab, to
whose house they were providentially directed; and when sought
for by order of the king of Jericho, they were concealed by
her at the peril of her own life, and through her dexterity ob-
tained a secure retreat. As a reward for this important service,
"when all the inhabitants of Jericho were put to the sword,
Kahab and her family were preserved alivey and obtained a
place among the peculiar people of God,— Rahab marrying
Salmon, the prince of Judah, and thus becoming one of the
ancestors of the Messiah. Such are the facts: now for the
Apostle's account of these facts.
How came Bahab to act as she acted? — ^how came she to
obtain what she obtained t It was by believing, says the Apostle.
Had Kahab acted on the ordinaiy principles of human nature,
she would immediately, on discovering who the IsraelitiBh spies
were, and what was their errand, have given information to the
authorities of the dty, that they might be apprdiended ; at any
rate, when search was made for them, she never would have
exposed her own life to imminent peril in order to save them.
What was that principle which exceeded in force the love of
country and the fear of death? It was faith. Hear Sahab's
own confession of her belief: ^^ And she said unto the men, I
know that the Lord hath given you the land, and that your
terror is fallen upon us, and that all the inhabitants of the land
faint because of you. For we have heard how the Lord dried
up the water of the Red Sea for you, when ye came out of
Egypt ; and what ye did unto the two kings of the Amorites,
that were on the other side Jordan, Sihon and Og, whom ye
utterly destroyed* And as soon as we had heard these things,
our hearts did melt, neither did there remain any more courage
in any man, because of you ; for the Lord your God, He is
God in heaven above, and in earth beneath."^ Had Rahab
not heard these things in reference to Jehovah as the God of
Israel, or had she, like many of her countr3rmen, heard but not
believed them, she could not have acted as she did ; but having
heard and believed them, she could not but act as she did. It
' Joshua iL 9-11.
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124 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XIL 2^.
deserves notice that no direct revelation was made to Rahab^ but
she had credible evidence of the reality of the revelations which
Jehovah had made of His power and regard for Israel, which
laid a foundation for firm belief. The e£Bcacj of faith as an
operative principle does not depend on the divine revelation
which is the subject of faith being made directly to the indi-
vidual, but on the individual's being fully persuaded, on sulfi-i
cient evidence, that suph a revelation has been made.
But how was it by faith that Bahab perished not with her
unbelieving countrymen ? The answer is obvious : her deliver-
ance was the reward of her treatment of the spies, which ori-
ginated in her faith. Had she not believed, she would not have
been delivered ; had she remained an unbeliever, she must have
perished among the unbelievers.
We are not to suppose that the whole conduct of Rahab in
reference to the spies receives the approbation of the inspired
writer, while he represents that conduct as an illustration of the
power of faith. Eahab's falsehood cannot be justified, and is a
proof that, if strong in faith in one way, she was weak in faith
in another. All that the Apostle says — and we have seen how
completely he is borne out by the history in what he says — ^is,
* Faith enabled Rahab to do what otherwise she could not have
done, and to attain what otherwise she could not have attained.*
This illustration of the power, the necessity, the suflSciency
of faith, was peculiarly fitted to come home to the business and
bosom of the Hebrew Christians. They, like Rahab, were called
on to do violence to their patriotic feelings, to separate them-
selves from their unbelieving kindred and country, and to follow
a course which exposed them not only to " the spoiling of their
goods," but to imminent hazard of their lives. Nothing but
faith could enable them to act properly in these circumstances.
If they really believed Jesus Christ to be the true Messiah, their
Saviour and Lord — ^if they really believed His declarations, and
promises, and threatenings : " He that loveth father, or mother,
or sister, or brother, or houses, or lands, more than Me, is not
worthy of Me ;" " He that loseth his life shall find it ; he that
saveth his life shall lose it;" ^^He that continueth to the end
shall be saved ;" — ^if they really believed this, they would readily
do all and suffer all that was required of them — ^they would
submit to privations, expose themselves to dangers, and make
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PABT a § 1.] GENERAL EXHOBTATION AND WARNING. 125
sacrifices, from which otherwise they would have shrunk with
terror ; tibey would be content to have " their name cast out as
evil " by their countrymen ; and in this "patient continuance in
well-doing," growing out of their believing, they would in due
time attain to complete deliverance — "to glory, honour, and im-
mortality." While, on the other hand, if they did not believe,
they must fall before their temptations, and perish among their
unbelieving countrymen.
And is not the illustration replete with instruction to pro-
fessors of Christianity in every country and in every age I The
terms of discipleship have never varied. "If any man will
be My disciple, let him deny himself, take up his cross, and
follow Me." All who would live godly must make sacrifices,
and expose themselves to hazards. Faith, and nothing but faith,
can enable persons cheerfully to make such sacrifices, to expose
themselves to such dangers. Faith can do it ; and, in the de-
liverance from the destruction which awaits the unbelievers, will
in due time obtain for them a rich recompense for all they have
hazarded and all they have lost in the cause of Christ.
Instead of prosecuting the course which he had begun, of
particularly detaiUng the facts in which the power of faith
manifested itself in the doings, and sufferings, and attainments
of the Old Testament worthies, the Apostle, perceiving that this
would have extended the Epistle beyond due limits, contents
himself with barely enumerating the names of a number more
of these believers, and in general terms describing the effects of
their faith ; intimating at the same time that there were many
more besides those whom he mentions, who, in their actions
and sufferings, in their lives and in their deaths, gave striking
evidence to the power of believing in endowing man as it were
with a supernatural strength, both for action and endurance.
Vers. 32-38. "And what shall I more say? for the time would
fail me to tell of Gedeon, and of Barak, and of Samson, and of
Jephthae; of David also, and Samuel, and of the prophets:
who through faith subdued kingdoms, wrought righteousness,
obtained promises, stopped the mouths of lions, quenched the
violence of -fire, escaped the edge of the sword, out of weakness
were made strong, waxed valiant in fight, turned to flight the
armies of the aliens. Women received their dead raised to life
tigain : and others were tortured, not accepting deliveraivce ;
Digitized by LjOOQIC
126 EPMTLE TO THE HEBREWSL tCHAP. X. l^-XH. 29.
that thejr might obtain a better resnrrectioiu And othen had
trial of citid Blockings and scourgings, yea, moreoTer of bonds -
and imprisonment : they were stoned, they were sawn asmider,
were tempted, were dain with the sword : diey wandered about
in sheep-skins and goat-skins; being destitutey afilicted^ tor^
mented (of whom the worid was not worthy): they wandered
in deserts, and in mountains, and in dens and caves of the
earth."
This is a Toy beautiful paragraph. It divides itself into
two parts. Grenerally, it is an illustration of the power of faith ;
but the power of faith is viewed in two aspects — ^its power to
enable men to do what otha*mse they oould not have done^ and
its power to enable men to suffer what otherwise they could not
have suffered. We have an illustration of the first from the
beginning of the S2d to the end of the first clause of the 35th
verse ; we have an illustration of the second from the begin-r
ning of the second clause of the 35th verse to the end of iiiB
88th verse.
Let us examine, then, the Apostle's illostratioci of the power
of faith to enable men to do what otherwise they could not have
done. ^ And what shall I more say!" or, * Why should I recke
examples any longer T The point is already fully proved, deariv
illustrated. Besides, time would fail me to recount all the es>
amples recorded in Old Testament history of the power of faith.
It would swell liie I^istle to an inconvenient siae.' He there<-
f ore contents himself with referring to a number of other illus*
trious individuals, who by faiA had ^^ obtained a good report;"
and by turning to the Oki Testament they could easily verify
his reference, and see that in their actions the power of faith
was not less strikingly manif ^ted than in those which had been
more particularly detailed.
The first person mentioned is Gideon. At a time when the
worship of Baal prevailed to sudi an extent in Israel that the
opposer of it was considered as a criminal worthy of death^
Gideon cut down the grove dedicated to that idol, and over-
threw his altar. What enabled Grideon to do thisf It was faith.
A revelation was made to him; he believed the revelation, and
acted accordin^y. ^^ And it came to pass the same ni^it, that
the Lord said unto him. Take thy f ather^s young faulloek, even
the second bullock of seven years old, and throw down the altar
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FAST n. I Ll GEliQSRAl EXHOBTATIOK A5D WARNING. 127
of Baal that tiiy father hath, and cut down the grove that is by
it ; and bnild an altar onto the Lord thy God upon the top of
this rock, in the ordered pkce, and take the second bullock, and
offer a burnt sacrifice with the wood of the grore which tliou
shalt cat down. Then Gideon todc ten men of his servants,
and did as the Lord had said unto him : and so it was, because
he feared his father's household, and the men of the city, that
he could not do it by day, that he did it by night.'' ^ Gideon,
after collecting an army of thirty^two thousand men to fight
against the Midianites and Amalekites, who at that time op-
pressed Israel, made proclamation, that eveiy individual who
was afraid of the approaching combat was at liberty to retire,
and thus reduced his troops to ten thousand. He then subjected
them to a very strange kind of trial, by bringing them to a pool
q£ water and making them drink ; dismissing such of them as
li^ down to drink, and retaining only such as, in a balding
posture, lapped tiie water with their hands. His army was thus
rodnoed to three himdred men ; and these three hundred men
he asrmed in a i^ery extraordinary manner — ^witk trumpets and
with empty fHtchers, and with lamps in these pitchers. By
these most imlikely means Gideon obtained a complete victory,
and delivered Israel ont of the hands of their enemies.
Now how aee wie to account for Gideon's conduct, and for
G-ideon's success ? There is but o»e way. He did all this ^' by
fajdu" A divine revelation was given him ; he believed, and
acted accordingly. He used the means appointed by God,
though in themselves utterly imfit for gaining the end ; and it
was to him according to his faith. Without such a revelation
as he had, and without faith in that revelation, be could not
have acted as he did ; widi such a revelation, and with faith in
focb A revelation, he could not but act as he did.
JBarak is the next person mentioned as affording in his history
on illustration of the power of faith. He, at a period when the
Israelites were completely subjected to the oppressive yoke of
JdboB, king of Canaan, raised a small band of ten thousand
Aden, and at their head attacked Sisera, the commander of
Jdbin's numerous and well*appointed army, and completely dish
QMnfitedhim.
What waa it that enabled Barak to undertake, and what was
^ Judges vi. 85-27.
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128 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
it that enabled him to succeed in^ so apparentlj hopeless an
enterprise ! It was faith. A divine revelation was made to him
through the medium of Deborah the prophetess; he believed
it, and acted accordingly. Had no revelation been made^ or had
he disbelieved it, the attempt would never have been made.
The next illustration of the power of faith is taken from the
very singular history of Samson. Samson performed many
wonders. He tore a lion to pieces^ as if it had been a kid ; he
burst asunder the strongest cords with which he could be bound,
and, single-handed, slew a thousand of his enemies ; he carried
off the gates of Gaza and their posts on his shoulders ; and he
overturned the pillars by which the stately temple of Dagon was
supported.
Now how did Samson do all these things I By faith. We
are generally told, previously to any of his extraordinary feats,
** The Spirit of the Lord came upon him." That is, I appre-
hend, a revelation was made to his mind that the divine power
was to be put forth in connection with some exertion of his, so
that he was to be enabled to do something far exceeding his
natural powers. He believed this, and acted accordingly; and
found that it was to him according to his faith.
Jephthah is next mentioned as an exemplification of the
power of faith. At the time when the children of Israel were
oppressed by the Ammonites, Jephthah, a man of low birth,
with very inadequate means, effected their deliverance. How
was this accomplished ! It was through his believing. " The
Spirit of the Lord came upon him ;" t.€., a revelation was made
to him that he was to be the deliverer of Israel. He believed it,
and acted accordingly.
David is next mentioned ; but it were tedious to bring bo*
fore you all the illustrations of the power of faith furnished by
his eventful history. It is not improbable that the Apostle
particularly refers to his victorious combat with the Philistian
giant. David, a young man, unarmed but with a sling and a
few pebbles, entered the lists with the veteran and well-ac-
coutred gigantic champion of the Philistines, and gained the
victory. These are the facts. What is the only rational ac-
count of them ? David had received a divine revelation. This
is plain from the confident manner in which he speaks : ^^ This
day will the Lord deliver thee into mine hand: and I will
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PAKT all.] GENERAL EXHORTATION AND WARNING. 129
smite thee, aud take thine head from thee ; and I will give the
carcases of the host of the Philistines this day unto the fowls of
the air, and to the wild beasts of the earth ; that all the earth
may know that there is a God in Israel. And all this assembly
shall know that the Lord saveth not with sword and spear : for
the battle is the Lord's, and He will giye you into our hands."*
He believed it, and this accounts satisfactorily both for his con-
duct and for his success. Other instances of the power of faith
will readily occur to the mind of every person intimately ac-
quainted with David's history.
Samuel is the last of the ancients mentioned by name as
exemplifying the power of faith. We cannot say certainly to
what the inspired writer refers. It is possible that he refers to
his anointing David to be king over Israel, notwithstanding the
extreme danger to which this exposed him. A divine revela-
tion was made to him ; he believed it, and acted accordingly.
His anointing Saul was another proof of the power of faith.
But the event to which we are disposed to think it most pro-
bable, from its miraculous character, that the Apostle refers,
is that recorded in 1 Sam. xii. 16-18: " Now therefore stand
and see this great thing, which the Lord will do before your
eyes. Is it not wheat-harvest to-day? I will call unto the
Lord, and He shall send thunder and rain ; that ye may per-
ceive and see that your wickedness is great, which ye have done
in the sight of the Lord, in asking you a king. So Samuel
called unto the Lord ; and the Lord sent thunder and rain that
day : and all the people greatly feared the Lord and Samuel."
A revelation was made to Samuel that the divine power was to
be put forth in connection with certain words which he spoke.
He believed that revelation; he spoke the words, and the event
followed.
" The prophets ^ are then brought forward as exemplifying
the power of faith. Appropriate instances wiU readily occur to
every person familiarly acquainted with Old Testament history.
Nathan reproving David; Micaiah denouncing Ahab's over-
throw ; Elijah fed by ravens — ^miraculously increasing the meal
and the oil of the widow of Zarephath, and raising from the
dead her son — ^bringing down fire from heaven to consume the
sacrifice on Mount Carmel — ^withholding and bestowing rain by
1 1 Sam. xvii. 46, 47.
VOL. n, f
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130 EPISTLE TO THE HEBREWS, [CHAP. X. 19-XIL 29.
his prayers; Elisha performing similar wonders; Isaiah pre-
dicting HezeMah's lengthened life^ and the sudden destmction
of the Ass3rrian army. These, and mtdtitudes of other similar
events in the history of the prophets, attest the power of faith.
They are events of which no rational account can be given on
any principle but this : A revelation of the divine will was made
to them; they believed it, and this produced its appropriate
effect. They were enabled to do what otherwise they could not
have done.
The Apostle goes on to particularize some of the wonderful
works which these men did, under the influence of faith, in the
83d and following verses.
The question has sometimes been put. Were all the persons
here mentioned true saints ? The question is rather a curious
than a useful one. My answer to it is, Really I do not know.
I am sure that some of them were ; I hope all of them were.
But all that is of importance for us to know is this, that all of
them believed some divine revelation made to them, and that
their faith of that revelation enabled them to do what otherwise
they would not have been able to do. Their being brought
forward here as illustrations of the power of faith, in no degree
sanctions any pieces of their conduct which are inconsistent
with the principles of truth and righteousness. Gideon's making
an ephod out of the spoils of the Midianites ; Jephthah's immo-
lating his daughter, or devoting her to perpetual celibacy —
for it seems diflScult to determine which of these he did ; Sam-
son's taking a Philistian wife, and keeping company with a
harlot; David's complicated sin in the matter of Uriah the
Hittite ; — none of these receive any sanction from the state- •
ment of the plain, well-supported fact, that all of these men, in
conseqaence of their believing, were enabled to do things which
otherwise they could not have done. These sins were proofs,
not of faith, but of unbelief. In every one of them they acted
without a divine revelation, or in opposition to a divine revelation.
In reading Scriptmre history, let us recollect that the faults of
.good men are recorded to serve as beacons, not as guide-posts ;
that in copying any mere human character we must be cautious.
There is but one aU-perfect pattern. Hb is ^ all fair; there
is no spot in Him." He has ^set us an example;" let us
^^ follow His steps."
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PAKT n. § L] GENERAL EXHOBTATION AND WARNING. 131
The paragraph from yers. 33-38 naturally divides itself
into two parts : the first, illustrative of the power of faith to
enable men to accomplish successfully the most diflScult enter-
prises ; the second, illustrative of its power to enable men to
sustain patiently the most severe trials. Let us examine these
two divisions of the paragraph in their order.
The first reaches from the beginning of the 33d verse to
the end of the first clause of the 35th verse. **Who" (i.€.,
the ancient worthies referred to in the preceding verses)
" through faith subdued kingdoms, wrought righteousness, ob-
tained promises, stopped the mouths of lions, quenched the
violence of fire, escaped the edge of the sword, out of weak-
ness were made strong, waxed valiant in fight, turned to flight
the armies of the aliens. Women received their dead raised to
Kfe again."*
They "subdued kingdoms." This refers, I apprehend, to
Joshua and David. Joshua subdued the kingdoms in Canaan,
and David subdued those which were around that country — such
as Mx)ab, Ammon, Edom, and Syria ; and they both subdued
these kingdoms through believing. God had clearly revealed,
not merely that it was His purpose that these kingdoms should
be subdued, but also that Joshua and David were to be in-
struments of their subjugation. They believed this divine re-
velation; their faith manifested itself by corresponding exertions;
and God, according to His promise, and in reward of their faith,
<n*owned their exertions with success.
They " wrought righteousness." To " work righteousness,**
sometimes means in Scripture, to * live a holy life ;' as in such
passages as these: — "Lord, who shall abide in Thy taber-
nacle ? who shall dwell in Thy holy hill ! He that walketh up-
rightly, and worketh righteousness." " But in every nation he
that feareth God, and worketh righteousness, is accepted with
Him."' There can be no doubt that many of the persons re-
1 This is a very admirable passage. Most justly does Carpzov remark,
*^ Demosthenioo artificio exempla cumulat eorom, qui sola fide constantiam
servarunt, qui calamitates, pericula, ignes, vincula, cruciatus, ludibria,
Bcuticaa, lapides, gladiorum mucrones, mortem ipsam, magno animo pertu-
lerunt. Hie omnes not®, in dicendo sestus, vis et fulmen in eloquendo,
^vvliret, delectus yocum,' ctC^ifiatf xctl Itlwaatf^ 7rtv<rif kuI spurnfftg^ KkifAaMg^
dfipoivficol^ v^t^pov Kctl l»0ov9tu9riM9 va0os^ comparent."
. «P8.r7. 1,2; Actix.85. ,
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132 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XIt. 29.
f erred to did live holy lives, and that their living holy lives was
owing to their believing the truth with regard to the divine
character and will ; and that the enabling an entirely depraved
being, such as all men naturally are, habitually to live a holy
life, is one of the most remarkable exemplifications of the power
of faith. Yet I apprehend the general scope of the passage
leads us to interpret the phrase, " wrought righteousness," in a
more restricted sense, as equivalent to — * carried the laws of
justice into execution, executed judgment.' I think it not im-
probable that the Apostle had in his eye Phinehas and Elijah,
who both of them, through believing, executed judgment — ^in-
flicted merited punishment on notorious offenders — ^in circum-
stances in which, had they not been believers, they durst not
Jiave done it. The particulars of the two cases may be read
— ^the first, in Num. xxv. 7 ; and the second, 1 Kings xviii. 40.
.Or the phrase may signify, * procured justice for the oppressed;'
as many of the judges did, by executing righteous judgment
on the oppressors.
They "received promises." The word "promise" in the
New Testament is often used to signify the thing promised.
" The promise of the Father," is that which the Father has pro-
mised ; " the promise of the Spirit," is the Spirit who is promised
— the promised Spirit ; to " inherit the promises," is to enjoy the
promised blessings. In the same way, in the passage before
us, to " receive promises," is to obtain the blessings promised.
Through believing, these elders who have " obtained a good re-
port," obtained possession of the blessings promised to them. It
was promised to Joshua that he should conquer Canaan ; and
through believing he obtained the conquest of Canaan. It was
promised to Gideon that he should defeat the Midianites ; and
through believing he obtained their complete discomfiture. It
was promised to David that he should be king over Israel ; and
through believing he obtained the kingdom. Great difficulties
seemed to be in the way of these good men obtaining the bless-
ings promised. Without believing, they could not have obtained
them ; by believing, they did obtain them.
There is no inconsistency between the declaration here, that
these "received promises," and the declaration in the 39th verse^
that they "did not receive the promise." They received th^
accomplishment of many particular promises m^e to them^ but
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PABT n. J I] GENERAL EXHORTATION AND WARNING. 133
they did not receive the accomplishment of the promise — ^the
promise of the Messiah^ or of the *' salvation with eternal
glory" which is in GCm.
They "stopped the mouths of lions." This has by some
been referred to what Samson and David did when, unarmed,
they each of them slew a lion. But the words seem rather to
describe what took place in the case of Daniel, when cast into
the den of lions for his fidelity to his God. God sent His
angel to shut the lions' mouths, that they did not hurt him.
And this was done by faith ; for it is expressly stated, that this
was done " because he believed in his God."
They " quenched the violence of fire." Some have supposed
that the reference here is to Aaron running, under a divine im-
pulse, in consequence of a revelation made by Moses, into the
midst of the congregation at the time a plague was destroying
the Israelites by thousands, and, by making an atonement for
them, arresting its fatal progress. But these interpreters seem
to have confounded two separate events — the destruction of the
250 men of the company of Korah by fire from heaven, the vio-
lence of which was not quenched ; and the plague, which does
not seem to have been fire from heaven, that on the succeeding
day destroyed 14,700 of the people, on account of their impious
murmurings. The reference is probably to what happened to the
three young Israelites in Babylon, who refused to jdeld obedience
to the edict of Nebuchadnezzar, requiring all to worship the
colossal image which he had erected in the plain of Dura. They
were cast into " a burning fiery furnace, seven times heated," —
in which they were not only preserved alive, but walked up and
down in the midst of the flames; and on being taken out, it was
found that the violence of the fire had indeed been quenched — ^that
it had had no power over their bodies — ^that " not even the hair
of their heads was singed, nor their coats changed, nor had the
smell of fire passed upon them." It was by faith that the violence
of the fire was quenched. A revelation had been made to their
minds that God would preserve them alive in the fiery furnace.
They believed it; and, believing it, they permitted themselves to
be cast into it, and found that it was to them according to their
faith. " Our God, whom we serve," said they, " is able to de-
liver us from the burning fiery furnace ; and He will deliver us
out of thine hand, king. But if not," — ^that is, even if it were
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134 EPISTLE TO THE HEBEEWS* [CHAP. t. tS-UL 29:
otherwise, though ho such deliverance awaited us, — ** be it known
unto thee, O king, that we will not serve thy gods, nor worship
the golden image which thou hast set up."^
They " escaped the edge of the sword." To " escape from
the edge of the sword," may be considered as a general phrase :
* to obtain deliverance in circumstances of extreme danger.' And
in this case it is applicable to many incidents recorded in the
Old Testament, of persons, through the faith of a divine revela-
tion, obtaining such deliverances; as in the case of David when in
Eeilah, where, but for a divine revelation and faith in it, he must
have fallen by the sword of Saul. You have the story at length
in the 23d chapter of 1st Samuel. It is not unlikely, however,
that there is a direct reference to the cases of Moses and Elijah:
We find Moses saying, Exod. xviii. 4, — "The God of my
father was mine help, and delivered me from the sword of
Pharaoh." The flight of Moses from Egypt into Midian was
probably the result of a divine revelation made to him, and be-
lieved by him. Elijah's life was in extreme danger when Jezebel
threatened to slay him with the sword, as he had done the priests
of Baal. But he " escaped the edge of the sword." He fled
into the wilderness ; . and though we have no particular account
of this being the result of a divine revelation, yet, as Elijah
seems to have taken few steps of importance without direct
divine instruction, it is highly probable that it was. This seems
to us a more probably just interpretation of the phrase, " by
faith they escaped the edge of the sword," than considering it
as equivalent to — * God protected them because they believed in
Him.*
" Out of weakness they were made strong." When weak,
through faith they became strong. This may refer to such in-
stances as Barak, and Gid^n, and Jephthah, who in consequence
of believing the divine revelation made to them, and acting on
it, from weak, helpless individuals, became powerful leaders of
mighty armies. But as the word " weakness" properly refers
to bodily sickness or disease, the reference most probably is to
the case of Hezekiah, who in consequence of his faith re-
covered from a mortal disease. You have the particulars of this
case in 2 Kings xx., and in Isa. xxxviii. A revelation was made
to Hezekiah by the prophet Isaiah, confirmed by a miraculous
1 Pan. iii. 17, 18.
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PABT n. § tj GENERAL EXHOBTATION AND WABNINa. 135
sign. Hezekiah belieyed it; it was to him according to his
faith — " out of weakness he became strong."
They " waxed," or were made/ " valiant" — ^that is, strong —
<^in fight," or battle. In the case of many of the heroes mentioned
above, their faith of the divine promise of success gave them a
kind of preternatural courage and strength in battle— enabled
them to achieve exploits to which otherwise they would have
found themselves entirely unequal.
"Turned to flight* Ae armies of the aliens." Of this we
have many examples in Old Testament history. Let two or three
serve as a specimen. Josh. x. 1-10. Here we have " armies of
the aliens;" here we have a divine revelation; Joshua believing
it ; and in consequence of his faith, " turning these armies of
the aliens to flight." 2 Sam. v. 17-25. Here, too, we have
" armies of the aliens;" a divine revelation made ; David believ-
ing it; and in consequence of believing it, "turning these armies
to flight" 2 Chron. xx. 1-26.
" Women received their dead raised to life again." The
reference seems here plainly to the restoration to life of the
Sareptan and Shunammite widows' sons by Elijah and Elisha :
1 Kings xvii. 22-24 ; 2 Kings iv. 36. It was " by faith" that
these strange events were brought about. A revelation, made to
the minds of the prophets and believed by them, led them to speak
the word or do the action which by divine appointment was con-
nected with the puttbg forth of the divine power to work the
miracle. Such is the illustration of the power of faith to enable
men successfully to accomplish the most arduous enterprises ;
and the conclusion to be drawn from it plainly is, There is no
enterprise so difficult, but faith in a divine revdation promising
success can enable a man cheerfully to undertake, steadily to
prosecute, and prosperously to finish iU
The second division of the paragraph is an illustraticm of the
power of faith to enable men patiently to endure the severest
trials — to continue stedfast in Uieir duty to God notwithstand-
ing their being exposed to extreme suffering.
Ver. 35. " Others were tortured, not accepting deliverance ;
that they might obtain a better resurrection." " Others," — i.e.,
^ Uxivetv is well raidered, ^^ turned to flight." Thus Homer, II. £. 87 :
Tpacts fxX/9«y Aetvetol.
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136 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
another set of believers, persons different from those whose
wonderful achievements and attainments have just been men-
tioned. The word translated " tortured,** properly signifies to
stretch upon an instrument called rvfiiravov (the shape of which
is not certainly known at present), for the purpose of giving the
body an attitude of peculiar exposure to the power of cudgels
or rods. It involves the idea of double suffering, from being
stretched on this instrument of torture and beaten; and, as used
here, it plainly signifies tortured to death in this way.* Perhaps
the word may, without impropriety, be considered as signifying
torturing to death in any way* There can be little doubt that,
under the idolatrous kings of Israel and Judah, numbers of in-
dividuals were put to death for their steady attachment to the
pure worship of Jdiovah ; but it is scarcely possible, I think,
carefully to read the history of the persecutions under Antiochus
Epiphanes without coming to the conclusion that it is to them
the inspired writer directly refers.
There is no doubt, says the judicious Dr Owen, that the
Apostle here refers to the story that is recorded in the sixth and
seventh chapters of the second book of the Maccabees. For
the words are a smnmary of the things and sayings that are
ascribed to Eleazar, who was beaten to death when he had been
persuaded or allured to accept deliverance by transgressing the
law. And the same may be said of the mother and her seven
sons, whose story and torments are there also recorded. The words
of Josephus are — " They every day underwent great miseries
and bitter torments ; for they were whipped with rods, and their
bodies were torn to pieces, and were crucified while they were
still alive and breathed."* When they were thus tortured they
would not accept of deliverance ; i.€., on the condition of their
denying Jehovah and violating His law. When Eleazar was
offered the means of escaping punishment, he replied, "It be-
cometh not our age to dissemble. For the present time I should
^ To this mode of torture Prudentius seems to refer in the 14th Hymn
of his Peristephanon :
" Tundatur tergum crebris ictibus,
Flomboque cervix verberata extuberet.
« « » »
Pulsatur ergo martyr, ilia grandine,
PoBtquam inter ictus hymnum dixit plmubeos.''
* Antiq. ix. 5.
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PABT IL § t] GENERAL EXHORTATION AND WARNING. 137
be delivered from the ponishinent of men, yet should I not escape
' the hand of the Almighty, alive and dead/'^ When the youngest
of the seven sons of the Jewish mother was assured by Antiochus,
with an oath, '* that he would make him both a rich and a happy
man if he would turn from the laws of his fathers, and that also
he would take him for a friend, and trust him with affairs,'' he
obstinately refused ; and when the king urged the mother to
counsel the young man to save his life, her reply was, " I will
counsel my son;" and turning to her son, she said, " Fear not this
tormentor, but, being worthy of thy brethren, take thy death, that
I may receive thee again in mercy with thy brethren."
The reason of their constancy amid tortures is given — '* that
they might obtain a better resurrection." The reference of the
word " better" is not at once seen by an English reader. The
first clause of the verse, literally rendered, is, " Women received
their dead by a resurrection^' These tortured saints refused de-
liverance that they might obtain a resurrection, and a better re-
surrection than that which restored these dead persons to a life
in this world — even the resurrection to life eternal. It de-
serves notice that the hope of the resurrection is expressly stated
by those who were tortured to death, and who would not ac-
cept of proffered deliverance, as the reason of their continuing
constant unto death. " It is good," said one of those noble
martyrs, when mangled, and tormented, and ready to die — " It
is gopd, being put to death by men, to look for hope from God,
to be raised up again by Him." "My brethren," said the
youngest of them, " are dead under God's covenant of everlast-
ing life ;" and the mother bore all her sufferings with a good
courage, because of the hope which she had in the Lord.
Ver. 36. " Others had trial of cruel mockings and scourgings,
yea, moreover of bonds and imprisonment." " Mockings" refer to
the scorn, derision, and buffetings which the victims of persecu-
tion experienced. " Scourgings" refer to another mode of in-
flicting stripes than that referred to in the former verse. Micaiah
and Jeremiah are instances of persons who were tried by " bonds
and imprisonment," and who stood the trial — ^remained " sted-
fast and unmoveable."
^ Afterwards, too, he said, Avpafupog <{xoXt/^«y«/ rot/ $»9arwy axXfipdg
Toy avTov (TOT KTPIOT) <p6fi<ip rmvra ifJuyc^. 2 Maco. vi. 80.
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138 EPISTLE TO THE HEBREWS. [CHiiP. X. 19-XIL 29^
Ver. 37. " They were stoned^ they were sawn asunder, were
tempted, were slain with the sword." Sawing asunder was a
most cruel method of inflicting death, in use in very early times
— 2 Sam. xii. 31 — and still employed, it is said, in the Burman
Empire. Tradition teaches that Isaiah the prophet was put to
death in this horrible manner by Manasseh. The instances
mentioned in this verse are not recorded in the Old Testament^
but were doubtless all of them realties, and often repeated under
the dreadful persecution of Antiochus Epiphanes.
The phrase^ "they were tempted," has occasioned much,
difficulty to interpreters.^ It does seem strange that a word,
expressive of suffering in general should be introduced in the
midst of words descriptive of particular kinds of suffering. The
word does not seem used in its general sense of trial, but of
temptations to forsake their religion, presented to them in the
midst of their sufferings, of which we have already had an in-
stance. This seems to have been a common practice. Not only
life, but wealth and honour, were frequently proffered in the
midst of tortures most agonizing to the human frame^ in order
to tempt the martyrs to forsake their religion. Such tempta-
tions, in such circumstances, were among the severest trials of
faith ; and to enable them to rise •above them, was one of faith's
noblest triumphs.
Others of these ancient believers, who were not deprived of
life, were yet exposed to numerous and great inconveniences.
They had to abandon their own habitations, and, destitute of the
ordinary accommodations of human civilised society, lived in the
wilderness like wild beasts. " They wandered about in sheep-
skins and in goat-skins, in deserts, and in mountains, and in dena
and caves of the earth, destitute, afflicted, and tormented."^ These
^ Some consider it as an interpolation, inserted by mistake, in conse-
quence of the preceding word being twice written. Others suppose that the
original reading was — fxi;^«^^«y, iwpavhvctPf iirpiv6i/jvti9 — all signifying,
^ they were bnmed \^ or i^itpuingawj * they were mutilated ;' or ivpeurdtifttPy
* they were sold as slaves ;' or m^u^aa^Tncm^i or ioirupiJinrtt^, ^ they were
tortured and killed by being tied to the spokes of wheels put in motion ;*
or ivip6in9et»^ *" they were transfixed.* But all this is conjecture, and the
best critics keep the word in the text.
^ Mountains, waste places, and caves, are spoken of in Scripture aa the
usual places of refuge in times of af9iction : Matt. xxiv. 16 ; 1 Sam. xxiL ;
2 Sam. xxiv. ; Judges vL 2 ; 1 Sam. xiii. 6 ; Isa. iL 19.
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FART n. i L] OEOTRAL EXHOETATIDN AND WABNING. 139
words need no explanation ; and the best commentary on them
is jnst the history of the persecutions which the people of God^
in various ages^ have undergone. It is a striking fact, that
these words are just as descriptive of what the Christian Church
has undergone since the Apostie wrote, as they were of what
the Jewish Church had undergone before he wrote.
The parenthesis in the beginning of the 38th verse is pe-
culiarly beautiful: " Of whom the world was not worthy." Their
persecutors thought them not worthy of the world; but the
truth was, the world was not worthy of them. The world could
not bear a comparison with them in respect of worth. They
were of a character far elevated above the rest of the world.
^^ To tell the great, the mighty, the wealthy, the rulers of the
world, that they are not worthy of the society of the poor, desti-
tute, despised wanderers whom they hunt and persecute as the off-
scouring of all things, fiUs them with indignation. There is not
an informer or apparitor but would think himself disparaged by
it. But they may esteem it as they please. We know that tliis
testimony is true, and the world shall one day confess it to be so."
The great truth which the Apostle means to bring before
the mind by these statements is : * Faith can enable men to en-
dure the severest sufferings. It was faith that enabled these
holy ccmfessors to suffer all this patiently, cheerfully, persever-
ingly. Nothing but faith could have done this.' The applica-
tion to the Hebrews is plain and obvious : * You have much to
do, you have much to suffer, as Christians. Faith can — ^nothing
but faith can— enable you to do and suffer it all.' The truth is
one of importance to tt8 as well as to them.
The Apostie conchides his historical illustrations of the im-
portance of faith in the remarkable words, vers. 39, 40, ^^ And
these all, having obtained a good report through faith, received
not the promise : Grod having provided some better thing for
JOS, that they without us should not be made perfect."
The words, " all iheae^ have by some interpreters been con-
sidered as referring only to the whole of those who are repre-
sented as having suffered under the influence of faith ; and they
have supposed thai they are here spoken of in contrast with
those who acted unckr tiie influence of f aitly The latter clas^
hy faith, obtained promises ; tiie former, though they have ob-
tained a good report through f aitii, received not tb^ promiset
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140 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XII. 29.
While Gideon, and Barak, and JephthaH^and Samson, and David,
and Samuel, bj their heroic deeds, performed under the influence
of faith, obtained possession of blessings that had been promised
to them, those who, when exposed to the fierce persecutions of
the Svro-Macedonian king, through faith endured tortures of
the most exquisite kind, died without obtaining such blessings.
On carefully looking at the passage, however, it must appear
that the statement of such a contrast could in no way serve the
Apostle's purpose ; and the contrast stated is not between two
different classes of the ancient worthies — ^between the working
believers and the suffering believers, but between believers under
the ancient economy and believers under the new economy.
All those persons to whose history the Apostle in the preceding
part of the chapter has referred, as an illustration of the power
of faith, — all tiiose whose names are honourably recorded in
the book of God, either expressly on account of their faith, or
on account of achievements which originated in faith, — "all
these received not the promise."
These words, taken by themselves, may either signify, * had
not the promise made to them,' or, ^ had not the promise falfilled
to them.' Those interpreters who take the' first view of these
words explain them thus : * Those ancient believers had a num-
ber of promises made to them ; but there was one promise, which
by way of eminence may be called the promise — the promise
of the resurrection and of an immortal life of happiness, — that
promise was not given to them — they obtained it not. " Life
and immortality have been brought to light by the Gospel."
This better thing has been provided for us.' This is, however,
by no means satisfactory ; for it is quite evident, from the state-
ments made in the preceding part of this chapter, that the pro-
mise, "I am the Lord thy God," included the promise of the
resurrection and immortal happiness, and was understood by these
ancients to include this promise. The promise, no doubt, is more
fully unfolded, and expressed in much plainer terms, under the
new than it was under the old economy ; but the promise of
eternal life, though forming no part of the law, was yet given to
the people of God both before the law and under the law. To
" receive the promise," must be understood as signif jring, to re^
ceive the promised blessing, just as to "inherit the promises" is
to possess the promised blessings.
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PART n. § L] GBNERAL EXHOBTATION AND WARNING. 141
But what is the promised blessing which none of these Old
Testament worthies, though renowned for their faith, received ?
The great blessing promised to the ancient Church was the
Messiah, and salvation, in all the extent of that word, through
Him. It was promised to them that ^^ the seed of the woman
should bruise the head of the serpent;" that ^^in Abraham's
seed all the families of the earth should be blessed;" that to
them *^ a Son should be bom, a Child given, whose name should
be Wonderful, Counsellor, the Mighty God;" that Israel
should be " saved in the Lord with an everlasting salvation."
Now, this blessing, which is indeed a congeries of blessings, these
ancient believers did not receive while they lived. They died be-
fore the Messiah became incarnate, and suffered, and died, and
:rose again ; and^of course they could not enjoy those blessings
which originate in that fuller and clearer revelation of the truth
respecting the salvation of the Messiah, and that correspondingly
enlarged communication of divine influence which were the
natural consequences of that great event. On their death, in-
deed, they entered into a state free from sin, and fear, and
suffering; but still they *^ received not the promise." They
waited in heaven, some of them for some thousands of years,
expecting the revelation of the mystery of mercy ; but till that
took place they could not have the full knowledge and enjoy-
ment of the promised blessing. We have no reason to think
that the departed spirits of good men knew more of the plan of
redemption than the angels did, who had to learn from the dis-
pensations of God to the Church this "manifold wisdom of
God." On the finishing of the great work given to the incarnate
Son to do, and on His taking possession of His mediatorial
throne, a prodigious accession must have been made to the
happiness of the spirits of the ancient believers. But even yet
they have not fully received the promise. The promise of a
glorious resurrection, and an immortal restored life in their glori-
fied bodies, remains yet unperformed. This is not matter of
enjoyment, but of expectation. Their "flesh rests in hope,"
and their spirits, looking forward to the glorious consummation,
breathe out the words, " How long, O Lord, how long T' Thus
did all these ancient worthies, though celebrated for their faith,
not receive the promised blessing.
One would have naturally expected a declaration of an
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142 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
opposite tind: ' All these, having obtained a good report through
faith, did receive the promise. After all the difficulties and
trials, labours and sufferings, to which they were exposed, they
at last obtained in the promised blessing a rich recompense for
them all.' And this might have been justly enough said ; for all
true believers under the former economy did, immediately on
death, obtain blessings which more than compensated for all
their toils and sorrows ; and further, such a statement would
have been well fitted to support the Christian Hebrews amid
their trials. But the statement contained in the text is equally
true — ^that these excellent men, notwithstanding their faith,
were not immediately, nor soon, put in possession of the great
blessing promised to them. And its statement was well fitted
also to prevent the Christian Hebrews from cfsting away their
confidence, and to induce them to persevere, though the pro-
mised blessing might be long in being conferred on them.
Some have supposed that the intended practical application of
the Apostle's remark may be thus expressed : — * These ancient
believers persevered in their attachment to Jehovah and His
cause in life and in death, thou^ the great object of their faith,
and hope, and desire, was not bestowed on them. How much
stronger is the obligation, how much greater the encouragement,
to perseverance in your case, who have received the promise J
How easy it is to continue to believe in a well attested past
fact, in comparison with continuing to believe in a future event,
which is in itself very improbable, and for which they had no
ground of expectation but the divine promise I How much more
are your circumstances calculated to facilitate perseverance than
theirs 1*
There is force in this arguing ; but we do not think that it is
the argument suggested by the Apostle's train of thought. It
is quite plain that he represents the enjoyment of the promised
blessing as yet future, even with regard to the Christian He-
brews : ^* Ye have need of patience, that, after ye have endured
the will of Grod, ye may obtain the promise."^ It is as if he had
said, ^ Let not the fact, that the great object of your expectation
is something yet future — something which you are never to
enjoy in this world — something which, in all its extent, you are
not to enjoy till the time of the consummation of all things,— r
iHeb.x.86.
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PABT n. § L] GENERAL EXHOETATIOK AND WAKNING. 143
let not this prevent yon from persevering. All these elders,
who through faith obtained a good report, and are now entered
on the inheritance of the promised blessing, — all these, during
the whole of their lives on earth, and many of them for ages
after their death, did not obtain the promised blessing.'
That this is the practical bearing of the passage, will, I
trust, become more apparent as we proceed with the illustration
of the 40th verse, which is certainly one of the most difficult in
the whole Epistle : — " God having provided some hetter thing
for us, that they without us should not be made perfect."
'^ God has provided some better thing for t^." There can
be no doubt that the pronoun us refers to saints under the Chris-
tian economy. For them God has ^ provided some better thing."
The question naturally occurs. Better than what? And the
answer ordinarily returned is, Better than what the saints under
the Old Testament economy enjoyed. Tliei/ did not receive
the promise, t.fi., the promised blessing: ue have received it.
The Messiah is come, and we are blessed with heavenly and
spiritual blessings in Him. ^* Blessed," says our Lord, " are
the eyes which see the things which ye see ; for verily I say
unto you, that many prophets and righteous men have desired
to see the things which ye see, and have not seen them, and to
iear the things which ye hear, and have not heard than." " The
mystery which was kept secret from former ages and genera-
tions, is now made manifest." The true atonement for sin has
been made, and clearly revealed. ^ The way into the holiest
has been made manifest." The influence of the Holy Spirit has
been more copiously dispensed. Life and immortality have been
illuminated by the Gospel. A rational, spiritual, and easy sys-
tem of worship, has taken the place of the complicated, and
burdensome, and carnal ordinances of tjie law. The Church
has passed from a state of minority, subjected to tutors and
governors — a state of pupillage, into a state of mature sonship.
All this is truth, and important truth ; but still I doubt if it is
the truth here stated. The promise here spoken of does not
seem to be directly and principally the promise of the Messiah,
or of the blessings of His reign to be enjoyed in this world ; but
'^ the promise of eternal inheritance," — a promise, the full
^accomplishment of which the saints under the new economy
do not obtain in the present state, any more than the saints
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144 EPISTLE TO THE HEBREWS, [CHAP. X. 19-Xa 29.
under the ancient economy, — a promise, the full accomplish-
ment of which they are to obtain after a patient enduring of
the will of God. These " better things" which God has pro-
vided for us, or foreseen concerning us, are to be enjoyed when
we and our elder brethren are together perfected.
The answer to the question. What is the reference of the
word " better" in the clause before us ? — ^with what are the
things provided for Christians by God compared I — which we
would be disposed to give is this : The comparison is not be-
tween what the saints under the old economy enjoyed and
what saints under the New Testament economy enjoy on earth,
but between what the saints under the new economy enjoy on
earth, and what they are ultimately to enjoy in heaven. ^ God
has provided something better for us than anything we can
attain in the present state, just as He had provided something
better for them than anything they could attain in the present
state. The ultimate object of their faith and hope lay beyond
death and the grave, and so does ours.'
The good things provided for us by God are thus described
by the inspired writers : — " We know that when the earthly
house of our tabernacle is destroyed, we shall have a building
of God, a house not made with hands, eternal in the heavens."
When we are " absent from the body," we shall be " present
with the Lord." " We know that them who sleep in Jesus, God
will bring with Him." " When He who is our life shjJl ap-
pear, we shall appear with Him in glory." " When He shall
appear, we shall be like Him ; for we shall see Him as He is."
" We look for the Saviour from heaven, who shall change these
vile bodies, and fashion them like unto His own glorious body."
" And so shall we be for ever with the Lord." " For this
mortal shall put on immortaUty, and this corruptible shall put
on incorruption ; and then shidl be brought to pass that saying.
Death is swallowed up in victory." These are the things pro-
vided for Christians by God, inconceivably better than anything
they can enjoy here below.
But it may be said, ^ These things are not provided exclvr'
sively for Christians ; they are equally provided for the ancient
believers. We readily admit this ; but we do not think that there
is anything in the Apostle's language that would lead us to con-
jsider the good things spoken of as the exclusive possession of
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PART IL § 1.] GENERAL EXHORTATION AND WARNING. 145
Christians. Indeed, the Apostle does not seem to be here
pointing out a contrast, but a resemblance, in the circumstances
of Old Testament and New Testament believers : ^ Old Testa-
ment believers did not obtain the promise in the present state,
and neither do New Testament believers ; for God has provided
for them better things than any bestowed on them here below.
We, as well as our elder brethren, must die in faith as well as
live in f^th. We must live believing, and die believing.'
It now only remains that we turn our attention to the con-
cluding clause of the sentence, " that they without us should
not be made perfect." Some connect the words with the first
clause, considering the second as a'parenthesis ; thus : ^^ All these,
having obtained a good report through faith, received not the
promise, that they might not without us be perfected." We
consider them as equally connected with both clauses. Their
meaning, I apprehend, would be brought out somewhat more
distinctly by a very slight change in their order, which the ori-
ginal certainly warrants, if it does not demand : " that they, not
without us, might be made perfect." God has so arranged mat-
ters, that the complete accomplishment of the promise, both to
the Old Testament and New Testament believers, shall take
place together ; they shall be made perfect, but not without us ;
we and they shall attain perfection together.
The Old Testament saints died without receiving the pro-
mised blessing ; but their faith was not therefore of no avail.
In due season they shall be perfected ; ue.j the promise, in its
full extent, shall be performed to them. And as God has pro-
vided for us, too, " better things" than any we enjoy here be-
low, when they are perfected we shall be perfected along with
them.
To " be made perfect," is, I apprehend, just the same thing
as to " receive the promise," or to enjoy the " better things"
provided for us. This exactly accords with the representations
in other parts of Scripture. The whole body of the saved are
together to be introduced into the full possession of the ^^ salvar
tion that is in Christ Jesus with eternal glory." There is to be
'^ a gathering together unto the Lord Jesus at His coming."
They are to be presented " a glorious Church," perfect and
complete, " without spot, or wrinkle, or any such thing." As one
assembly, they are to be invited to enter into ^^ the kingdom
VOL. n. K
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146 EPISTLE TO THE HEBREWS. [CHAP. X* 10-XIL 29.
prepared for them from the fomidation of the world." They
are to be " caught up together to meet the Lord in the air ; and
so are they to be for ever with the Lord."
Such views were well fitted to encourage the Christian He-
brews to persevere in believing, — ^to live by faith, to die in
faith. ^ The ancient believers lived and died without obtaining
the great promised blessing, and so must you ; but the promised
blessing, in all its extent, will in due time be conferred on you
both. They shall be perfected, and so shall you.'
Such is the interpretation of this very diflBcult passage
which appears to me most probable. It is an interpretation
which gives meaning and coherence to every part of tfie state-
ment ; the meaning given is in accordance with the doctrine of
the Scriptures generally, and bears directly on the particular
object which the Apostle has in view, the impressing on the
mind of the Hebrews the importance of persevering faith.
At the same time, as in a number of points it is not the
common mode of interpretation, it may be proper to state, in
as few words as possible, bow this passage is ordinarily ex-
plained. " The ancient worthies persevered in their faith,
although the Messiah was known to tiiem only by promise. We
are under greater obligations than they to persevere ; for God
has fulfilled His promise respecting the JMessiah, and thus
placed us in a condition better adapted to perseverance than
theirs. So much is our condition preferable to theirs, that we
may even say. Without the blessing we enjoy, their happiness
could not be completed." This b excellent sense, but I cannot
bring it out of the Apostle's words.
The particular use to be made of the great truth which we
think taught in them, that the great object of our hope, as well
as that of the ancient believers, is yet future, is abundantly ob-
vious ; and the Apostle has in another of his Epistles very
clearly pointed it out. If ^ our life is hid with Christ in God," j
and if we are not to appear in glory till we appear along witl]
Him, ought we not supremely to " seek the tUngs which arl-e
above, where Christ sitteth at God's right hand," — " set ot
affections on the things above, and not on the things which i
on the earth," — " mortify our members which are on the earth,"l
— " mortify the flesh, with its affections and lusts ?" Habitually J
^ looking for and hasting to the coming of our hord Jesus," |
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PART n. § 1.3 GENERAL EXHORTATION AND WARNING. 147
which is to be the gathering together of all His chosen people,
may we all of "os in that day find mercy of the Lord ; and along
with the yenerable assembly of patriarchs and prophets, the
goodly fellowship of the ancient believers, with the glorious com-
pany of the apostles, with the noble army of the martyrs, and
the holy catholic Church of God throughout all the earth,
obtain the *^ salvation that is in Christ with eternal glory."
The words which follow, in ch. xh. 1, 2, — " Wherefore, see-
ing we also are compassed about with so great a.cloud of witnesses,
let ns lay aside every weight, and the- sin which doth so easily
beset us, and let us run with patience the race that is set before
Hs, looking unto Jesus, the Author and Finisher of our faith ;
who, for the joy that was set before Him, endured the cross,
despising the shame, and is set down at the right hand of the
throne of God," — contain the practical improvement of the
Apostle's long and eloquent historical proof and illustration of
the power of persevering faith, to enable men to do whatever
God commands, however difficult, — to endure whatever God
appoints, however severe, — and to obtain whatevw God pro-
mises, however great and glorious, strange, and apparently
unattainable. They are substantially an exhortation to the
Hebrew Christians to a steady, active, persevering discharge of
Christian duty, notwithstanding all the privations and sufferings,
dangers and difficulties, to which this might expose them. Fully
to apprehend their meaning and feel their force, it will be ne-
cessary that we attend in succession to the principle on which
the exhortation proceeds, to the duty which it enjoins, to the
means which it prescribes for facilitating its perfonnanoe, and
to the manner in which it re({uires this duty to be performed.
The principle on which the exhortation is founded is, " We
are surrounded by a great dood of witnesses ;" the duty en-
j<»ned is, " running perseveringly the race set before us ;" the
means prescribed for facilitating the performance of this duty
are, " Ae laying aside every weight, and especially the laying
aside the sin that does most easily beset us ;" and the manner
in which this duty is to be performed is, " looking to Jesus, the
Author and Finisher of our faith, who, for the joy that was set
before Him, endured the cross, despising the shame, and is set
down at the right hand of the throne of God."
The paragraph is highly rhetorical; and its meaning will
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148 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
be but imperfectly understood — its force and beauty will be
utterly lost to us — if we do not distinctly apprehend^ and steadily
keep in view, those historical facts or ancient customs from
which the inspired writer borrows his imagery, and in allusion
to which he fashions his language.
Some learned interpreters have considered the imagery and
language as borrowed from the march of the Israelites through
the deserts of Arabia towards the promised land ; and that the
divinely recorded experience of the faithful under the Old
Testament dispensation, guiding the steps and cheering the
hearts of Christians in their joumeyings through the wildeme^
of this world towards the heavenly Canaan, is here represented
under the emblem of that cloud of glory which marshalled the
way for the hosts of Israel through untrodden paths to the good
land promised to their fathers. The suggestion is ingenious,
but not at all satisfactory. It applies only to the first clause of
the paragraph ; and even in reference to it, the analogy does not
hold, for % the cloud of glory did not encompass the camp of
Israel — it went before them ; and valuable as the recorded ex-
perience of the saints undoubtedly is, it could very imperfectly
serve to the spiritual Israel the purpose which the cloud of
glory served to Israel after the flesh. It is to the word and
Spirit of the great God our Saviour, and not to the experi-
ence of men, however holy, that we look primarily for direction
and consolation amid the perplexities and sorrows of our pil-
grimage*
The reference is not to Jewish history, but to Grecian cus-
tom; and the Hebrew ^Christians are not here represented as
journeying through a " waste, howling wilderness" towards a
fertile country, but as engaged in running a race, the gaining
of which would crown them with rich rewards and unfading
honours. The allusion is here, as in many other parts of the
Apostle's writings,^ to those public agonistic or gymnastic
games, which among the Greeks had less the character of a
frivolous amusement than that of a grave civil institution, or a
solemn religious ceremony. The most imposing form of this
singular custom was perhaps that presented at Olympia, a town
of Ells, where games were celebrated in honour of Jupiter once
every five years. An almost incredible multitude, from all the
^ Kg,^ 1 Cor. ix. 24; PhQ, ill. 12 ; 1 Tim. vi. 12 ; 2 Tim. iv. 7, 8.
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 149
states of Greece and from the surrounding countries, attended
these games as spectators. The noblest of the Grecian youths
appeared as competitors. In the race, to which there is an allu-
sion in the paragraph before us, a course was marked out for the
candidates for public fame, and a tribunal erected at the end
of the course, on which sat the judges — men who had them-
selves in former years been successful competitors for Olympic
honours. The victors in the morning contests did not receive
their prizes till the evening, but, after their exertions, joined the
band of spectators, and looked on while others prosecuted the
same arduous labours which they had brought to an honourable
termination. By keeping these few facts in your memory, the
meaning and force of the Apostle's language will be much more
readily and distinctly perceived.
The first thing to which our attention is to be directed, is
the principle on which the Apostle's exhortation proceeds, " We
are surrounded with a great cloud of witnesses." He takes this
for granted, as already proved. The words are a brief summary
of what he had stated at length in the preceding chapter, ex-
pressed in language suited to the figurative view which he is
giving of the character and duty of the Hebrew Christians.
The witnesses here referred to are plainly the worthies under
the former dispensations, mentioned or referred to in the pre-
ceding context.
The word ^^ witness" has two meanings : ^ a person who gives
testimony,' and ^a spectator.' The word is applicable to the
elders, who for their faith are honourably mentioned in Scrip-
ture, in the first of these senses. Their recorded achievements,
and sufferings, and attainments, attest in the most satisfactory
way the power of faith, its necessity, and its sufficiency for all
the purposes of duty and trial. And had it been simply said,
^ Seeing we have so many witnesses to the power and import-
ance of persevering faith, let us persevere in believing,' we should
at once have said, this is the meaning of the expression. But
when we look at the whole passage in its connection, we cannot
help seeing that the word is used here in its second sense.
These venerable men are represented as the spectators of the
exertions of the Christian Hebrews.
These witnesses are represented as surrounding the Christian
racers, as, in the course appointed for them, they " run that they
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150 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 2Q.
may obtain.^ It has been supposed bj many that these words
teach us that the departed spirits of h6ly men are acquainted
with what is going on in the Church below^ and take a deep in-
terest in the labours and trials of those who^ after their example,
are through perseverii^ faith seeking for the full possession of
the promised blessings. It may be so, it not imprc4)ably is so ;
but the words do not teadi any such doctrine. They obviously,
as I hare already said, are just a summary of the statements
contained in the 11th chapter ; and certauaJy there is no such
statement made there, as ihat ^ the spirits of the just made per-
fect" are spectators of the labours and trials of thdur younger
brethren still on the earths
The whole paragraph is figurative ; and, in accordance with
the principal figure — ^that which represents the Hebrew Chris-
tians as racers — the ancient worthies whose actions are recorded
in Scripture are represented as spectators ; their deeds, and suffer-
ings, and triumphs, as recorded in Scripture, being calculated
to have the same influence on the minds of the believing
Hebrews, as the interested countenances and encouraging plau-
dits of the surrounding crowd had on the minds of the Grecian
combatants. The solitary Christian, in the exercise of faith,
finds that, under the influence of that divine principle, he is not
solitary* The inspired history is converted as it were into a
glorious amphitheatre, from which, while he treads the arena, or
courses along the stadium, a countkss host of venerable counte-
nances beam encouragement, and ten thousand times ten thou-
sand friendly voices seem to proclaim, *So run that ye may
obtain : we once struggled as you now struggle, and you shall
conquer as we have conquered. Onward ! onward 1'
The Apostle speaks of a cloud of such witnesses. The word
is expressive of their great number. It is common, I apprehend,
in aQ languages to describe a vast assembly under the figure
of a cloud.^ We find instances of this use of the phrase both
in the Old and New Testament. " Who are these" — says the
prophet Isaiah, referring to the prodigious numbers of converts
in the latter days, when, to use another figure, ^^ nations shall
^ Virgil, -^n. vii. 793, speaks of " nimbus peditmn." livy, xxxv. 49,
speaks of " peditum equitumque nimbus.'' Herodian viii. 105 : fi^oc
T«#ot^o dif^panruw. Euripides, Pboeniss. 1321 : »l^ voXifiutp, Homer, D.
•4^. 183 r W^o( ^f^ap. Diodorus Siculna, iii. 28 : vf^Xn^ iq. pt^s cUfil^p.
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PABT a § t] GENERAL EXHOBTATION AND WABNENG. 151
be bom in one day," — "Who are these that fly as a cloud, and
as the doves to their windows?"^ And Ezekiel, speaking of
Gog and Magog, whose number is to be as the sand of the sea,
says, " Thou shalt be like a cloud to cover the land " ^ And the
Apostle Paul, in the Epistle to the Thessalonians, speaking of
the joyful events of the time of the consummation of all things
to the people of Christ, says, they who have been raised, and
they who have been changed, shall be " caught up together in
clouds f^^ not *in the clouds,' — t.^., in prodigious numbers, — "to
meet the Lord in the air " The number of the holy men who,
in consequence of their experience being recorded to us in the
Bible, are as it were present with us, cheering and encouraging
us, is very great. The Apostle particularizes a great many, and
then says, " But what shall I say more I" — or, * why should I go
on to multiply examples?' — " for the time would fail me," etc.
The peculiar mode of the Apostle's statement deserves notice.
It is not, ^ Ye are surrounded,' but " we ;" not, ^ Do ye run,' but
" let U8 run." He here speaks " according to the wisdom given
to him,"^ and admonishes Christian teachers, that their duties
and those of their hearers are substantially the same ; that they
need the motives they urge on others ; and that they are then most
likely to be successful in impressing truth on others, when they
show that they feel strongly their own individual interest in it.
The particle aho is in our version unfortunately placed.
As it stands, it conveys the idea — ^ The ancient worthies were
surrounded with a cloud of witnesses, and so are we ;' which
certainly is not what he intends to communicate. The par-
ticle, unless- it is simply an expletive, which is not unfrequently
the case, ought either to be connected with the particle which
precedes it, and the two rendered, ^ And therefore ;' or with the
succeeding clause, ^Het us run the race that is set before us."
' They ran the race set before them ; let us also run the race set
before us.'
The force of the connective particle " wherefore," or * there-
fore,' is suflBciently plain. * Since such a multitude of great and
good men, by the recorded triumphs of their persevering faith,
* Laa. Ix. 8. * Ezek. xxxviii. 9, 16.
* We prefer this view to Carpzov's, who says, " More rhetorum, facundas
Boriptor ac Minnvm^, ^/ui?^ scripsit, nt 2 Cor. ix. 4, ifAUf^ hct fni Uyufnnt
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152 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
cheer us on as if they were spectators of our labours and trials^
let U8 run the race set before us*
These words bring before our mind the second point to
which we proposed to turn your attention — ^the duty which the
Apostle enjoins. The language is figurative, but it is not ob-
scure. The whole of Christian duty is represented as a race —
a race, set before them, which they must run, and " run with
patience." The principal ideas suggested by this figurative view
of Christian duty are the following : It is active, laborious, re-
gulated, progressive, persevering exertion.
The duties of the Christian are of a kind that call for the
vigorous exertion of all the faculties of his nature, both intel-
lectual and active. The Christian life is a race, in which the
powers of movement require to be fully put forth. Christianity
does not consist, as too many seem to think it does, in abstract
or mystical speculation, enthusiastic feeling, and specious talk.
It no doubt does interest the understanding and the heart ; but
it proves the hold it has of both by imlocking the sources of
activity which they contain, and making them flow forth abund-
antly in useful exertion. It leads the man to ^^ deny ungodli-
ness and worldly lusts, and to live soberly, and righteously, and
godly ;" "to do justly, to love mercy, to walk humbly with his
God."
Christianity is laborious as well as active exertion. The
angels never tire in their race, but it is otherwise with even the
most thoroughly sanctified of the children of God in the present
state. In their but imperfectly renewed natures, as well as in
external circumstances, they have numerous causes which tend
to check the rapiditj*^ and regularity of their movement. " With-
out are fightings, within fears." They are in danger of stum-
bling and falling ; their attention is in danger of being called
off by surrounding objects ; and through continued exertion they
are apt to become " weary and faint in their minds." To re-
present the Christian life as an unvaried scene of pleasurable
employment, is equally to contradict the declarations of Scrip-
ture and the lessons of experience. There is pleasure, higher
pleasure than aught that the world can afford, even in the most
laborious parts of Christian duty, if performed under the in-
fluence of Christian principle ; but there is toil and difficulty
also. It is no easy matter to "flesh and blood" to deny self,
Digitized by LjOOQIC
PART n. § 1.] GENERAL EXHORTATION AND WARNING. 153
to take up the cross^ to follow Christ, to cut off the right hand,
to pluck out the right eye, to "mortify our members which
are on the earth,'* to " crucify the flesh, with its affections and
lusts."
Christian duty, still further, is regulated exertion. A man
may make active and laborious exertion by running up and
down in various directions, but this is not to run a race. The
racer must keep to the course prescribed; he must "run the
race set before him," else his exertions, however active and
laborious, will serve no good purpose. Christian duty must be
regulated by the law of Christ. It consists not merely in doing,
but in doing what Christ has commanded ; not merely in suffer-
ing, but in suffering what Christ has appointed.
Progression is another idea suggested by the figurative re-
presentation here given of Christian duty. A man may be very
active and laborious without moving from the spot where he
stands, but this is not a race. The Christian must make pro-
gress ; he must grow in knowledge, and faith, and humility, and
usefulness, and universal holiness ; he must, to use the language
of one Apostle in reference to himself, "forget the things which
are behind, and reach forth towards those which are before, and
press toward the mark" — or along the prescribed course — " for
the prize of the high calling of God in Christ Jesus ;" or, to
borrow the language of another Apostle in prescribing the duty
of Christians, he must "add to his faith virtue, and to virtue
knowledge, and to knowledge temperance, and to temperance
patience, and to patience godUness, and to godliness brotherly-
kindness, and to brotherly-kindness charity."
Finidly, Christian duty is here represented as persevering
exertion. This idea is suggested by the very term race; for no
race is won in which the runner does not continue running till
he reach the goal. But it is still more distinctly brought out in
the exhortation, " Run with patience the race set before you."
Patience^ properly signifies that temper which enables us to
bear long-continued privation or suffering without murmuring,
and to maintain a quiet, contented mind, while promised and
expected blessings are long in being bestowed on us. This is a
most valuable temper, but it is not exactly the temper which best
suits the running of a race. That requires ardour rather than
* VTOfCOItli.
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154 EPISTLE TO THE HEBBBWa [OHAP. X 19-XIL 2».
patience. The truth is, idie w(»rd here^ and in many other pas-
sages of the New Testament, rendered "patience," properly
signifies ^perseverance.' To "run with patience" is to run
perseveringly, to persevere in running, just as " the patience of
hope '* is persevering hope. Christian duty is not to be thought
of as having any limit but the limits of life. We must "be
faithful to the death " if we would " obtain the crown of life ;"
we must " endure to the end" if we would "be saved.** It is
in continuing to " add to our faith virtue, knowledge, temper-
ance, patience, godliness, brotherly-kindness, and charity," that
we are assured "we shall never fall, but so an entrance shall be
ministered to us' abundantly into the everlasting kingdom of our
Lord and Saviour Jesus Christ."
From these remarks, the meaning of the Apostle's exhorta-
tion to the Hebrew Christians, " Run with patience the race set
before you," appears to be — * Persevere in the active discharge
of all die duties enjoined on you as Christians, notwithstanding
all the difficulties and dangers to which this may expose you.
Hold fast the faith of Christ, and live under its influence. Let
neither the allurements nor tiie terrors of the world induce you
to turn from your course, or to slacken your pace. Beware of
yielding to the influence of spiritual languor ; but, trusting in
the Lord, renew your strength ; run, and be not weary ; walk,
and be not faint.'
The third topic to which these words call our attention, is
the means which the Apostle prescribes for facilitating com-
pliance with the exhortation, to persevere in running the race
set before the Hebrew Christians. They must " lay aside every
weight,^ and the sin that did most easily beset them."
The language in the first of these clauses is figurative, and is
borrowed from the practice of the Olympic racers laying aside
all superfluous clothing, and disencumbering themselves of every-
thing which could impede their movements as they pressed toward
the mark for the prize. The meaning is, that Christians should
immediately abandon and most carefiidly avoid everything, either
in opinion, or disposition, or conduct, which tends to prevent the
ready, persevering discharge of the duties enjoined on them*
For the persevering performance of Christian duty, everything
^ SyMs is properly " swelling ;" — everything tbat increased the siee and
weight of the body, and was an encumteoice to free motion.
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PABT n. § 1.] GEITERAL EXH0BTA3301fr Aim WARNING. 155
in itself sinful must be abandoned and avoided.^ Christians
are sometimes apt to tbink that they scarcely stand in need
of being exhorted to abstain from what is obviously criminal ;
but such a thought springs from their not being sufficiently
aware of the power of ^* sin that dwells in them," — ^from their
not believing with sufficient fimmesa that ^^ in them, that is, in
their flesh, dweUs no good thing." He who knows them better
than they do themselves has thought it proper to give to them
such exhortations as the following: — "Take heed to your-
selves, lest at any time your hearts be overcharged with sur-
feiting, and drunkenness, and cares of this Hfe."^ " Let us cast
o£F the works of darimess, and let ua put on the armour of
light." "Let us walk honestly, as in the day ; not in rioting
and drunkenness, not in chambering and wantonness, not in
strife and envying." " Put off, concerning the former con-
versation, the old man, which is corrupt according to the deceit-
ful lusts. — ^Wherefore, putting away lying, speak every man
truth with his neighbour : for we are members one of another. —
Let him that stole steal no more : but rather let him labour,
working with his hands the thing which is good, that he may
have to give to him that needeth* Let no corrupt communica-
tion proceed out of your mouth, but that which is good to the
use of edifying, that it may minister grace unto the hearers. —
Let all bitterness, and wrath, and anger, and clamour, and evil-
speaking, be put away from you, with all malice." " Mortify
therefore your members which are upon the earth ; fornication,
nncleanness, inordinate affection, evil concupiscence, and covet-
ousness, which is idolatry."' False views, depraved dispositions,
immoral actions, have obviously a direct and powerful influence
in impeding the Christian in Ids Christian race. His principal
danger is perhaps, however, from another kind of weight — the
indulging in an undue degree, affections, and the prosecuting
with an undue degree of intensi^, pursuits which are not in
^ GhrjBOstom explains Sy*u as «= roir vvyor^ n)y Shiyupt»»y rw( Xoy/v-
(*9^ ro^f surfXf/;, if turret rd Mpitvtvm, " Sleep, negligence, low and abject
thonghts, all hiunan bnsineeB." — ^Theophylact's exposition is: to ^ipo^ riit
yu/»*iir vpuyfiurait, »ai t£» It »vro7( ^poprt^f. " Tbe weight of worldly
basinesBeB, and anxious tbonglita abont them."
' Lnke xxi. 84.
I, * Bom. xiii. 12, 18 ; Eph. iv. 22, 26, 28, 29, 81 ; Col.iiL6.
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156 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XIL 29.
themselves sinful ; nay, which may be not only innocent, but
praiseworthy. It is our duty to love father and mother, sister
and brother; but if we love them more than Christ, we are unfit
for the Christian course. It is our duty to be ^^ diligent in
business ;" but if we embark in worldly pursuits, however just
and honourable, with an undue ardour — ^if we devote to them
too many of our thoughts, and too much of our time, we are
subjecting ourselves to a load under which we shall move heavily,
if we move at all, in the spiritual race. Indeed, every earthly
inclination— eveiy earthly pursuit, however innocent in itself,
when it interferes with the cultivation of Christian dispositions
and the practice of Christian duties, becomes a weight which
must be laid aside. There are certain habits in reference to re-
ligion itself which form great encumbrances to the persevering
discharge of Christian duty. A fondness for what is curious
and new in religion — a disposition to " intrude into things not
seen," because not revealed — a giving heed to doctrines which
minister questions rather than godly edifying — a turning aside
unto vain janglings, — ^this appears to me one of the weights
which Christians of the present as well as of the apostolic age
need to lay aside, if they would so run as to obtain. The great
enemy of our souls does not care much what it is that keeps us
from prosecuting our Christian course, if we are but kept from
prosecuting it ; and when he can so far delude us as to make us
believe that we are prosecuting that course when we are either
standing still or proceeding in another direction, he considers his
object as gained in the best possible way.
There is one general principle which may be laid down on
this subject. Whatever tends to bring us more under the in-
fluence of present, sensible objects, is a weight which must im-
pede our progress towards heaven. Hence the necessity of
guarding against the love of the world in all its varied forms, so
strongly stated by our Lord and His Apostles: " Take heed, and
beware of covetousness." " Love not the world, neither the things
of the world." The language of the Apostle in the clause before
us, places in a very forcible point of view the extreme folly of
Christians allowing themselves to be unduly attached to worldly
pursuits. An Olympic racer binding himself with a heavy load,
which greatly retarded his progress, rendered doubtful his suc-
cess, and could be of no use to him when he reached the goal^
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PART n. § Ij GENERAL EXHORTATION AND WARNING. 157
IS but a feeble figure of the incongruous folly of a worldly-
minded professor of Christianity.
But in order to their running the Christian race, tbey must
not only " lay aside every weight," but also, or especially, " the
sin that does so easily beset them." This sin, whatever it is, is
considered as the burden or encumbrance of which it was espe-
cially desu*able that they should get and keep rid. Interpretei*s
have found much difficulty in fixing the precise import of the
word which is rendered in our translation by the circumlocution,
*^ which 80 easily besetsJ*^ It occurs nowhere else in the New
Testament, and it occurs in no classical Greek author. Ety-
mology, analogy, and the context, are therefore the only means
we have of ascertaining its signification. Some expositors ren-
der it ^ perilous, full of danger,' and consider it as referring to
the peculiarly hazardous nature of the sin of apostasy, into which
the Hebrew Christians were in peculiar danger of falling. The
hazards connected with that sin are strikingly depicted in the
beginning of the 6th and the end of the 10th chapter. Others,
rendering the word ^the well-surrounded sin,'^ consider the
Apostle as referring to the frequent occurrence of t^s sin at
thb period, according to our Lord's prophecy, that " when ini-
quity abounded, the love of many should wax cold," and guard-
ing them against committing the well-patronized sin — following
the multitude in deserting the Saviour.
Upon the whole, we are disposed to prefer the sense given by
our translators to both of these. It equally suits the etymology
of the word, — which may with as much regard to the analogy
of the language be rendered, which readily surrounds^ as which is
well surrounded; the epithet is very descriptive of the sin to
which, we apprehend, he refers ; and in this case there is an
allusion — ^which is not the case in either of the other modes of
interpretation — ^to the leading figure of the paragraph. This sin
is compared to a loose garment which readily comes round the
limbs of the racer, and, entangling him, diminishes his speed,
retards him in his course. So much for the meaning of the
word. Now for its reference.
Many good divines have supposed that there is no reference
^ Sin in this case is to be consideied as personified — as a ^«u/^aiTaiTo/oV,
who has crowds of worehipperB and admirers around him.
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158 EPISTLE TO THE HEBEEWS. tCHAP. X. 19-XIL 79.
to any particular Biii ; but that it is a caution to ihe Hebrew
Christians individually to be particularly on their guard against
that sin to which^ from constitution or ciicnmstances, they are pe-
culiarly liable. That there is in every individual a predominant
tendency to some one form of immoral disposition or habit, is
more than I am prepared to admit. At the same time, tiiere
can be no doubt that, from the constitutioa of the body or
of the mind, and from the dicumstances in which individuals
are placed, there are certain sins into whidi they may more
readDy fall than others. The yoimg are in most danger from
the love of pleasure; the middle-agecl, from the love of influence
and power ; the old, from the love of money. One has a tend-
ency to be parsimomouB, another to be profuse. Kiches and
poverty have their respective temptations ; and even the desir-
able middle lot is not without them ; and a great deal of practi-
cal religious wisdcnn consists in carefully marking diese tend-
encies and temptations, and guarding against them. While I
have no doubt that this general truth is veiy fairly deducible
from the passage before us, I apprehend that the Apostle refers
to that sin to which, from the peculiar circumstances in which
they were placed, the Hebrew Christians were eq>ecia]ly liable.
What that sin was, it is not difficult to discover. It is the sin,
to guard them against which is the great object of the whole of the
Epistle — ^the yielding to the ^^ evil heart of unbelief, in departing
from the living God." Their former prejudges in favoxur of
Judaism, the privations and sufFeringt to which their profession
of Christianity exposed them, the numerous instances of Ihose
who ^ went bade and walked no more with Jesus," — all these
powerfully operated, along with those d^)ravedprindples which
are common to human nature in all circumstances, to shake the
constancy of their faith. While they ought to watch against
everything which might impede their progress, it was peculiarly
their duty to guard against what would assuredly prevent them
from ever reaching the goal, by turning them aside from the
course altogether.
We, my brethren, aro not exposed to the same temptations
as the Hd>rew Christians to open apostasy; but that inward
apostasy from Christ which consists in unbelieving thoughts and
feelings, is a sin that easily besets Christians in all countries and
ages, and is indeed the bitter and abundant source of all their
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PABT U. $ 1.] GEKERAL fiX&OBTATIOK AND WARNING. 159
sms and all their sorrows. We live by faith — ^we walk by faith —
we ran by faith — we fight by faith. Without faith we cannot run
at all ; and if our faith wax f eeble, our pace will be slackened.
There is no prayer the Christian needs to put up more fre-
quently than, " Lord, increase my faith ; help my unbelief.'*
Whatev<^ darkens our views or shakes our confidence with re-
spect to any of the great principles of our Christian faith, cuts
the very sinews of dutiful exertion, so that it becomes very dif-
ficult, or rather altogether impossible, to persevere in running
" the race that is set before us."
It only remains now that we turn our attention to the
manner in which the Apostle calls on the Hebrew Christians to
perform the duty enjoined on tfiem. They are to persevere in
runhing the race set before them, ^ looking to Jesus, the Author
and Finisher of their faith ; who, for the joy that was set before
Him, endured the cross, despising the shame, and is set down at
the right hand of the throne of God.'*
The first thing to be done here, is to inquire into the me^in-
ing of the appellation here given to our Lord, ^^ The Author and
Finisher of our faith." You will notice that the word our is a
supplement. The Apostle's expression is, "the Author and
Finisher of faith," or rather, **of the faith." The ordinary
meanings of faith are two — ^ believing,' and * what is believed.'
Understanding the word in its first sense, Jesus may be con-
sidered as " the Author and Finisher of dfaith," as He by His
Spirit enables men first to believe, preserves diem believers,
and increases their faith, till that, like every other part of
the Christian character, is made perfect in heaven. Under-
standing the word in its second sense, Jesus Christ is "the
Author and Finisher of the faith," t.e., of the Christian religion.
He is the Introducer and Perfecter of it He is at once its
Author and its subject — " the Alpha and Omega, the beginning
and the ending, "the aUinallot it. Both of these modes of in-
terpretation bring out a good meaning, but neither seems to bring
out a meaning particularly appropriate to the Apostle's object.
I cannot help thinking that the faith here is a general name
for ^ the faithful,' or believers ; just as the circumcision is for
the circumcised, the uncircumcision for the imcircumdsed, the
captivity {or the captives; or, to refer to analogous modes of ex-
pression from later times, the League^ in French history, for the
Digitized by LjOOQIC
160 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-Xn. 29
Leaguers ; or^ to come nearer home^ Dissent for Dissenters,
the Secession for the Seceders. The word translated author oc-
curs in application to our Lord in three other passages of Scrip-
ture : " The Prince of life, Acts iii. 15 ; "A Prince and a
Saviour," Acts v. 31 ; " The Captain of salvation," Heb. ii. 10.
The proper signification is ^ leader' — one who goes before and
conducts others, and who thus by example shows them how to
proceed. This, we apprehend, is its meaning here : ^ Jesus, the
Leader, and as the Leader, the Exemplar, of the faith.'^ Jesus,
who has run the race before us, and ^^ set us an example, that
we should follow His steps."
The word rendered finisher or perfeeter^ is, I apprehend,
equivalent to— ^ rewarder.* The Apostle never loses sight of
the principal figure, the Oljonpic stadium ; and Jesus is here
represented as one who. Himself having gained the highest
honours of the race on a former occasion, sits now on an exalted
throne, near the goal, as judge of the competitors, and with gar-
lands in His hand to crown the victors.* He is the Rewarder
of the faithful, or believers. " Be faithful to death," says He,
" and I will give thee a crown of- life." "To him that over-
cometh will I give to sit with Me on My throne, even as I also
overcame, and am set down with My Father on His throne."
The words that follow seem to me illustrations of these two
appellations here given to our Lord. He is the Leader and
Exemplar of the faithful ; for " He endured the cross, despising
the shame," and He did this " for the joy that was set before
Him." The Man Christ Jesus lived a life of faith when here
below ; He " looked not at the things which were seen and tem-
poral, but at the things unseen and eternal." He believed that
His own exaltation and the salvation of BKs people would cer-
tainly be the result of His doing and suffering the will of God ;
and therefore He " endured the cross." He patiently and per-
severingly did and suffered all the will of God. " He became
obedient to death, even the death of the cross." And He " de-
^ rffX^yoi T^f xaxiuf^ 1 Maoc. ix. 61, are " examples of wickednesB."
Lachish is represented by Mic. i. 13 as dpjciroc ifcaprUcy *^ the exemplar
of sin." Cicero calls Cato (de Fin. iv. 16), " Omnium virtutmn auctor" —
the example, or pattern, of every virtue.
' n'Kutnvii was the name of the /8p«i/3fi;^, who judged the competitors
and conferred the prizes.
Digitized by LjOOQIC
PART II. § 1.] GENERAL EXHORTATION AND WARNING. 161
spised the shame ;'* f .e., the ignominy to which He was exposed,
never in the slightest degree induced Him to shrink from the
discharge of duty, — not that He did not count ignominy an
evil, for " reproach broke His heart," — ^but that no evil could
shake His determination to " finish the work which the Father
had given Him to do."
As our Leader and Exemplar He thus acted, "/or the joy
which was set before Him." This clause admits of two dif-
ferent interpretations, according to the meaning you affix to the
particle for. The proper signification is, instead of; but it is
not unfrequently used to signify on account of If we under-
stand it in the first way, the meaning is, that Jesus, our Leader
and Exemplar, voluntarily gave up a state of glory and enjoy-
ment in order to endure the cross, and despise the shame.
** Being in the form of God, He emptied Himself, and took on
Him the form of a servant." In this case, the exhortation, to
" look to Jesus" as our Exemplar, is nearly parallel to that ill
Phil. ii. 5, " Let this mind be in you, which was also in Christ
Jesus," etc. The only objection to this mode of interpretation
is, that the epithet, " set before Him," does not seem so well
to suit our Lord's pre-existent glories, as His mediatorial honours
laid before Him, held up to Him as the reward of His media-
torial labours.
If we understand the particle for in the second way, as
equivalent to— ^ for the sake of,' the meaning is, that the anti-
cipated glories of that state to which Jesus was to be raised on
His finishing the work given Him to do, animated Him to a
persevering performance of the duties and endurance of the
evils connected with its performance. This is a true and scrip-
tural sentiment also. Our Lord believed the promises made to
Him : He believed that He was to " be exalted, and extolfed,
and made very high " — that He was to " see of the travail of
His soul, and be satisfied " — that " His soul should not be left
in the separate state, nor His body see corruption " — ^that " God
would show Him the path of life ;" and, believing this. He " did
not fail, nor was He discouraged;" — He persevered, amid in-
conceivable difficulties and sufferings, till He could say, ^^ It is
finished."
We are disposed to prefer the latter mode of interpretation,
as it presents Jesus as an example of the very duty which the
VOL. II. L
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162 EPISTLE TO THE HEBREWS. •[CHAP. X. 19-Xn. 29.
Apostle is here enjoining on the Hebrews — ^the persevering,
under the influence of faith, in doing the will of God, notwith-
standing all the dangers and difficulties in which this may in-
volve us. Such is the Apostle's illustration of the appellation,
" the Leader or Exemplar of the faithful.' As the Finisher^ the
Perfectery the Rewarder of the faithful, " He is set down on the
right hand of the throne of God ;" i.«., He is exalted to a state
of the highest honour and authority. " All power in heaven
and in earth" is given to Him, and therefore He is able abund-
antlj to reward tho$e who continue faithful to the death ; and
His being so gloriously rewarded, is satisfactory evidence that
in due time they shall be rewarded also.
Now, in running with perseverance the race that is set be-
fore them. Christians are to " look to Jesus Christ " as their
Leader and Exemplar, their Perfecter and Rewarder ; t.e., they
are habitually to make the truth respecting Him in these cha-
racters the subject of their believing contemplation. It is as if
he had said, ^The record of the labours, and sufferings, and
triumphs of Old Testament believers, may. and ought to be a
source of instruction, motive, and encouragement to you amid
your difficulties and trials ; but the record of the unparalleled
labours, an4 sufferings, and glories of your Lord and Saviour
is the grand source of instruction, motive, and encouragement'
A firm habitual faith of what Christ has done for them, and of
what He will do for them, is at once necessary and sufficient
to make Christians, in opposition to every conceivable difficulty
and temptation, persevere in running " the race set before them."
If they " become weary and faint in their minds," it is because
they do not " consider Him." If they neglect their duty, it is
because they forget their Saviour. How infinitely important,
then, is the knowledge of the truth in reference to our Lord I
All our comfort, all our holiness, depends on this. Let us, with
the Apostle, count all things loss for this excellent knowledge.
Let those who are destitute of it seek above all things to obtain
it. ^^ It is more precious than rubies ; and all the things that
can be desired are not to be compared to it." Seek, then, this
wisdom ; and with all your seeldng, seek this imderstanding ;
and let those who know the Lord follow on to know Him.
In the paragraph which follows, the Apostle's object plainly
is, to guard the Hebrew Christians against the temptations to
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PABT n. § L] GENERAL EXHORTATION AND WARNING. 163
apostasy which naturaUy arose out of that state of sufFermg in
which their profession of Christianity involved them. And the
first consideration which he brings forward for this purpose^ is
derived from the sufferings to which the Son of God patiently
submitted^ while working out the salvation of His people.
Ver. 3. " For consider Him that endured such contradiction of
sinners against Himself, lest ye be wearied and faint in your
minds."
The connective particle translated /or, is here, as in many
other places, equivalent to ^ moreover.' The Hebrew Christians
were in danger of " becoming weary and faint in their minds."
The language is figurative, but not obscure. Scripture is gene-
rally the best interpreter of Scripture ; and a passage in the
book of Revelation, ch. ii. 2, throws much light on that now
before us. " I know," says our Lord to the church of Ephesus,
"thy works, and thy labour, and thy patience" — rather, thy per-
severance. — " Thou hast borne, and hast patience" — or rather,
hast persevered — " and for My name's sake hast laboured, and
not fainted." To faint and be weary, is just the reverse of
persevering labour and suffering for the name of Christ.^ It is,
under the depressing and discouraging influence of severe and
long-continued trials, to abandon, either partially or totally, the
duties which rise out of the Christian profession. Severe and
long-continued privations and sufferings on account of our con-
nection with Christ, try the reality and the strength of our attach-
ment to Him.
To such privations and sufferings the Hebrew Christians
were exposed ; and that they might not yield to their influence,
the Apostle turns their minds to the multiplied, severe, and long-
continued sufferings of our Lord, and His patient and persever-
ing endurance of them. He was exposed to worse sufferings
than they were, and yet He never became weary or faint in His
mind. This is the great truth he brings forward as a preventive
and antidote to spiritual weariness and faintness.
Jesus Christ was exposed to " the contradiction of sinners
^ Some connect rulg yl/vx^ti ufiap with Kufcyrn. It is better to connect
with UTiVOfAgpoi. KafA96f is often used in reference to mental fatigue, with-
out any qualifying phrase, which is not the case with Uxvofiui. At ver. 5
indeed it is used simply ; but then the full expreesion had been employed
immediately before.
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164 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
against Himself." The word rendered contradiction^ in its strict
jsense, refers to contumelious language ; but it is here, as in other
places, used as equivalent to ^ opposition/ — ill usage generally.^
Jesus Christ was opposed, by words and actions, on the part of
*^ sinners," t.e., by the wicked Jews who were His cotemporaries.
The whole of our Lord's history is a commentary on these words.
They ridiculed Him as a low-bom, low-bred, fanatical madman ;
they branded Him as " a glutton and wine-bibber^* — " a friend
of publicans and sinners" — an impostor — ^a seditious person —
an impious usurper of divine honours — a person in league with
apostate spirits ; and their conduct corresponded with their lan-
guage. They laid snares for His life ; and after, through the
treachery of one of His disciples, He was put into their hands,
they treated Him with the most contumelious scorn and bar-
barous cruelty.^
The Apostle not only states that our Lord was exposed to
this opposition from sinful men, but that He endured it. That
expression not merely intimates that He suffered this, but it
describes how He suffered it. He " endured this contradiction :"
He patiently bore it ; He did not " become weary or faint in His
mind." His purpose of " finishing the work given Him to do"
was never shdsen. He endured— endured to the end.
The Apostle's exhortation, " Consider^ Him that endured
such contradiction of sinners against Himself," contains more
in it than a careless reader is apt to suppose ; and everything
contained in it is calculated to serve his purpose, to prevent the
Christian Hebrews from yielding to the dispiriting influence of
the calamities to which they were exposed. ^* Consider Him
who endured," etc. * Kecollect His relation to God and His
relation to you. Eemember that He was the only-begotten and
well-beloved Son of God, — ^the brightness of His glory, and the
express image of His person. If He suffered, should youy
1 It is = the Heb. an, Hob. iv. 4, and ino, Isa. 1^. 2, LXX. Vide
John xix. 12 ; Tit. ii. 9.
^ The expression is dm'hoyia. slg cturop. In some codd., for uurov we
read uurovg. This is obviously a gloss, arising from supposing that tig
uMp was superfluous, and that tig avroi^s expressed the idea — * in opposi-
tion to their own true interests.' The genuineness of the text, recep. is
undoubted.
' dvaKoytQeuk^ cogitate, instituta comparatione.
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PAKT a § t] GEKERAL EXHORTATION AJO) WARNING. 165
creatures, sinners, wonder that you suffer, or murmur when you
suffer ? Remember that He is your Lord and Teacher ; and is
it not enough that the disci][>1e should be as his teacher, and the
servant as his lordt Remember that all His sufferings were
for you ; and will you shrink to suffer for Him t Consider not
only Him who suffered, but what He suffered. Consider Him
who endured such contradiction of sinners against Himself.
Think how numerous, how varied, how severe, how complicated,
how iminterrupted, how long-continued, were His sufferings.
What are your sufferings in comparison of His ? And then con-
sider not only what He suffered : think of the temper in which
He suffered, — ^how meek m reference to men — ^how submissive
in reference to Godl and by this consideration learn not to
allow your sufferings to produce, on the one hand, resentment
towards men, nor, on the other, discontent towards God. And
especially, let the thought, that He endured all this — ^that not-
withstanding all this. He stood steadily to His purpose of saving
you, at whatever price — excite in you an invincible resolution
also to endure^ — to suffer no affliction to shake your attachment
to Him ; but, as eveiy reproach, and insult, and injury but
made Him the more set His face as a flint, let your afflictions
but rouse into more energetic vigour all the principles of Chris-
tian obedience ; and knowing that He suffered for you, and what
He suffered for you, and how He suffered for you, — and know-
ing how well He deserves that you suffer for Him, and has, in
suffering for you, set you an example, that ye should follow His
steps, — instead of being weary and faint in your minds, let tribu-
lation work perseverance, and perseverance experience, and ex-
perience hope.' Such, and so powerful, is the first consideration
which the Apostle brings forward to counteract the influence of
affliction on the minds of the Christian Hebrews to produce a
partial or total abandonment of Christian duty.
The second consideration is drawn from the fact, that the
sufferings to which they had yet been exposed were by no means
so severe as they might have been — so severe as they might yet
be — so severe as the sufferings not only of Christ, but of many
confessors in former ages, had been. Ver. 4. " Ye have not
yet resisted unto blood, striving against sin."
The Hebrew Christians were engaged in a contest. They
were " striving against sin.** " Sin" has, by some very good
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166 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
interpreters, been considered as equivalent to ^ sinners,' refer-
ring to their unbelieving countrymen. We think it more natu-
ral to consider the words as figurative. Sin is personified, and
is represented as the combatant with which the Hebrew Chris-
tians were contending. The various affictions to which they
were exposed in consequence of their attachment to the cause of
Christ, may be viewed as the means which sin employs in order
to subdue them, or as the evils to which they are exposed in the
prosecution of their warfare.
Now, in " striving against sin" — ^in resisting the attempts
made to induce them to apostatize — ^they had sustained temporal
loss in a variety of forms. They had lost the good opinion of
their countrymen. Their " names had been cast out as evil."
They had been reviled and calumniated. They had, some of
them, been " spoiled of their goods." They had " endured a
great fight of affictions," having been made " a gazingstock
by reproaches and affictions." Some of them had even fallen
as martyrs, such as Stephen, and James the brother of John.
But at the period when this Epistle was written, none of them
were called to lay down- their life for the cause of truth and
righteousness. The force of the Apostle's admonition may be
thus expressed : — ^ Your sufferings, though numerous and severe,
are not such as to excuse weariness or faintness of mind. You
have not yet been called to part with life.^ Many believers
under a former dispensation were called on to make this sacrifice,
and they cheerfully made it. When tortured even to death,
they refused deliverance on the condition of apostasy ; and will
you abandon the cause of truth before you are exposed to such
a trial I Jesus, the great Leader and Rewarder of the faithful,
resisted to blood. He would not abandon your cause, though it
should cost Him His life ; and will ye abandon His cause, merely
because it exposes you to reproach and poverty?'
The words seem also to intimate, that not yet called on to
resist to blood in their combat with sin, it was quite possible that
they might soon. And in this view of the matter, there is an
appeal made to the principle of honourable shame. When they
became Christians, they were told plainly at what hazard they
^ fiiixp' »1fA»roi = fA^xP' ^opov sive ^ctforov, 2 Mac. xiii. 14. AJf^tt, like
the Heb. D'n, often glgnifies a violent death : 2 Sam. ill. 28 ; Matt, xxiii.
80, zxYii. 2^.
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PABT IL § 1.] GENERAL EXHORTATION AND WARNINO. 167
•
became so : they were not inveigled into the profession of that
religion by false representations of ease and worldly comfort.
They were told, that if they would live godly in Christ Jesus,
they must lay their account with suffering persecution ; and that
losing even their life for Christ's sake was by no means an im-
possible or an improbable event. * Now what sort of soldiers
are you, if the minor hardships of warfare so dispirit you as to
make you think of abandoning your standard before you have
received a wound, in a cause of which you are not worthy to
be defenders if you are not ready to shed the last drop of your
blood I' The Christian soldier should be thankful when his trials
are not extreme ones. To use Dr Owen's words, whatever be-
falls us on this side blood is to be looked on as a fruit of divine
tenderness and mercy. In taking on them the profession of the
Gospel, the Christian Hebrews had engaged to bear the cross in
all the extent of that expression. They were not yet called on
to redeem their pledge in all its extent ; but that very circum-
stance rendered their conduct the more blameable and shameful,
if they refused to give what was much less than they had pro-
mised. It is of great importance, if we would remain faithful
in times of trial, that we habitually keep in mind the worst evils
we can be exposed to. This will preserve us from being shaken
or surprised by the less evils which may befall us, and make us
feel that, instead of murmuring that the burden laid on us is so
heavy, we have reason to be thankful that it is not heavier.
The third consideration brought forward in the following
verses is founded on the nature and design of the afflictive dis-
pensations to which they were exposed. Their afflictions were
not, as their enemies insisted, and as their unbelieving hearts
were but too apt to suspect, intimations that they were the ob-
jects of the divine displeasure, — tokens that God disapproved
of their connecting themselves with Jesus of Nazareth and His
followers, — but were indeed tokens of His parental love, and
means used by Him for disciplining them for that higher state
of being, and that nobler order of enjoyment, which Jesus had
died on earth to procure for them, and gone to heaven to pre-
pare for them. This is the subject of the Apostle from the 5th
down to the 13th verse.
The words in the beginning of the fifth verse ought, we
apprehend, to be read interrogatively : " And have ye forgotten
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168 EPISTLE TO THE HEBBEW& [CHAP. X. 19-XIL 29.
•
the exhortation which speaketh unto you as unto children ? My
son, despise not thou the chastening of the Lord, nor faint when
thou art rebuked of Him : for whom the Lord loveth He chas-
teneth, and scourgeth every son whom He receiveth." The
afflictions which befell the primitive Christians in consequence
of their attachment, were to many of them stumblingblocks.
With their Jewish prejudices, this was the very reverse of what
they expected. The peculiar people of God, the followers ef
Messiah, were, in their estimation, entitled to anticipate a very
different lot. This mode of thinking naturally led them to
entertain doubts that they had done wrong in embracing Chris-
tianity ; that, instead of being the favourites of Heaven, they
were the objects of divine displeasure ; and that the best thing
they could do was to revert to their old creed, by means of which
they would obtain" security from the evils which so severely
pressed on them.
The Apostle meets this tendency to apostasy by showing
them the true nature and design of the afflictive dispensations
to which they were exposed. And he does so by appealing to
those Scriptures which they admitted to be " given by inspira-
tion of God," and which* were " profitable for doctrine, for
reproof, for correction, and for instruction in righteousness."
It is as if he had said, * Surely these afflictions could never
have made you weary and faint in your minds if you had under-
stood and habitually remembered the words of God in the Old
Testament Scriptures, in which, as a wise and kind Father, He
represents affliction as a necessary discipline for the spiritual
improvement of His children.*
There are two very important general remarks which are
naturally suggested by the manner in which the Apostle intro-
duces this quotation. The first is, that the Old Testament
Scriptures are intended for our instruction as well as for the
instruction of those to whom they were originally addressed.
The exhortation contained in the book of Proverbs speaks to
the Christians of the primitive age. " Whatsoever things were
written aforetime, were written for our learning." There is need
of wisdom in drawing from the Old Testament Scriptures the in-
struction they are intended to give us ; but, directly or indirectly,
every part of these holy writings is intended to instruct us.
The second general remark is, that the true way of being
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PART H § 1.] GENERAL EXHORTATION AND WARNING. 169
preserved fjjom going wrongs is to look at everything in the
light of the Holy Scriptures. AfiSictions, which, when considered
by themselves, may be considered as a temptation to apostasy,
when viewed in the light of God's word, will be found to be an
argument to stedfastness. If, in consequence of their afflic-
tions, the Hebrew Christians were in ,danger of " becoming
weary and faint in their minds," it was because they had for-
gotten the scriptural view of the nature and design of afflic-
tions, and of their duty under afflictions.
The passage quoted is from the book of Proverbs, ch. iii. 12 :
" For whom the Lord loveth He correcteth, even as a father
the son in whom he delighteth." The quotation is made from
the LXX., the version in common use at the time the Epistle
was written. Though not a literal rendering of the Hebrew text,
it yet gives its meaning with sufficient accuracy ; and this is one
out of very many instances in which it is evident that the writers
of the New Testament, in quoting the Old, frequently quote in
a general way, keeping close to the meaning, though by no means
to the words.
The view given of the nature of affliction is contained in
the 6th verse, as connected with the address. My son. " Whom
the Lord loveth He chasteneth, and He scourgeth every son
whom He receiveth." The general truth is. Affliction, in some
form or other, is allotted by God to every individual whom He
regards with peculiar favour, as the necessary means of promot-
ing their spiritual improvement ; and is therefore to be considered
as a proof of His parental love. The doctrine is not, that in
every case affliction is a proof of God's fatherly love to the indivi-
dual afflicted ; but, that every child of God may expect affliction,
and that to him affliction is a proof of his heavenly Father^s kind
regard.
The exhortation founded on this view of the nature and
design of affliction is, " Despise not thou the chastening of the
Lord, neither faint when thou art rebuked of Him." The
Hebrew Christians were not to despise the chastisements of the
Lord ; they were not to count them of little value. ^ Instead
of spuming them from you, regard them as important blessings.
They are chastisements,— discipline, intended, calculated, neces-
sary for your real welfare ; they are not the strokes of an enemy,
but the rod of a Father; they are the chastisement of the Lord,
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170 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
the greatest, the wisest, the best of beings, who can do nothing
without a reason, nothing without a good reason — nothing in
caprice, nothing in cruelty. Treat them not, then, as common,
valueless things.'
And while you thus regard them, " faint not when you are
rebuked of Him." To faint when we are rebuked of God, is,
under the influence of despondency, to sink into a state of cri-
minal inaction — to become unfit for the discharge of our active
duties. Now Christians should not thus faint under afflictions ;
for they are the rebukes of a Father — of One who loves them,
and who rebukes them, not to depress, but to excite them. Let
our afflictions rouse our spiritual energies. The thought that
we need rebuke, and that He who rebukes is infinitely wise and
good, should equally prevent us from sinking into a state of
desponding, helpless inactivity. In this case we directly con-
tradict the design of God in these dispensations, which is to
quicken and animate us.
The words which follow are the Apostle's amplification of the
argument against appstasy contained in the words of the in-
spired Israelitish sage, and his application of it to the circum-
stances of those to whom the Epistle was addressed. Vers. 7-11.
" If ye endure chastening, God dealeth with you as with sons :
for what son is he whom the father chasteneth not ? But if ye
be without chastisement, whereof all are partakers, then are ye
bastards, and not sons. Furthermore, we have had fathers of
our flesh which corrected us, and we gave them reverence : shall
we not much rather be in subjection unto the Father of spirits,
and live ? For they verily for a few days chastened us after
their own pleasure ; but He for our profit, that we might be
partakers of His holiness. Now,*no chastening for the present
seemeth to be joyous, but grievous : nevertheless afterward it
yieldeth the peaceable fruit of righteousness unto them which
are exercised thereby." The substance of his statements may
be summed up in the following propositions : — ^Afflictions are so
far from being proofs that those who are visited with them are
objects of the divine displeasure, that an entire freedom from
them would be a groimd of doubt whether the individual was
an object of the divine peculiar favour. The character of Him
from whom these afflictions come, and the design for which they
are sent, should induce us dutifully to receive, and patiently to
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PART IL § Ij GENERAL EXHORTATION AND WARNING. 171
bear them. The consequences of these afflictions, when thus
endured, are so advantageous, that they more than compensate the
pain they occasion to us during their continuance. — To the con-
sideration of these truths, peculiarly suited to the circumstances
of the believing Hebrews, but full of interest to Christians in
all countries and in all ages, let us now turn our attention.
The first of these principles is contained in the 7th and 8th
verses. " If ye endure chastening, God dealeth with you as
with sons : for what son is he whom the father chasteneth not ?
But if ye be without chastisement, whereof all are partakei's,
then are ye bastards, and not sons."
The words, " if ^ ye endure chastening," have by many good
interpreters been considered as equivalent to — ^ if ye patiently
and perseveringly submit to the afflictions laid on you.' There
is no doubt that the- phrase, taken by itself, may signify this;
but it seems plain, from its being opposed, not to impatient
suffering, but to exemption from suffering, that the Apostle's
intention is to express merely the fact of being afflicted, not to
describe the manner in which the affliction is received. ^ If ye
meet with affliction, God deals with you as with children^
We cannot conclude that when we meet with affliction, there-
fore we are the children of God — the objects of His peculiar
favour; for affliction is the common lot of man; in that re-
spect, *^one event happens to the righteous and the wicked;" —
but neither can we conclude that we are His enemies, the ol>-
jects of His judicial displeasure. The Apostle's sentiment is,
* Afflictions, however severe, are no proofs that we are not God's
children.'
"For what son is there whom the father chastens not?"
This question presents in a very lively manner, the reason, along
with the proof that afflictions are not necessarily wrathful inflic-
tions, why we are not to conclude from our afflictions merely that
^ There is a various reading here worth noticdng. A number of good
MSS., and some of the ancient versions and Fathers, read, instead of <
'jpuihtUvy tlq TenhUp, and connect it with what goes before — x»p»li)ciTut
tls Tathi»y. 'Tvofiivtrt, The ordinary reading is, however, preferable.
Jlatiivup is not exactly = fieimyovit or JcoX«^s/y : the word signifies, in its
primitive sense, 'to educate;' — this is its classic signification. It then
came to signify, 'correction,' as a part of education — 'discipline.' In
Greek the allusion to the paternal relation is retained, which is not the case
in our word ' chastisement.'
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172 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
we are not the children of God. Every son among men stands
in need of chastisement in some form or degree ; and every wise
and kind father will inflict chastisement when "he sees it to be
necessary for the good of his son. The most endearing of all
the relations in which God is pleased to reveal Himself to His
people^ that of a Father, thus leads them to expect afflictions.
There is none of them but stand in need of discipline ; and He
who condescends to call them children, and Himself their
Father, means all that these words convey, and certainly loves
them too well to withhold those chastisements which in His in-
finite wisdom He sees to be absolutely necessary and most fitted
for promoting their spiritual improvement.^
But this is not all. Not only is it true that affliction is no
proof that we are not the children of God, but the want of
affliction would be a ground of doubt whether the individual
exempted was a member of God's spiritual family. " But if ye
be without chastisement, whereof all" — i.e., all the children —
" are partakers, then are ye bastards, and not sons."
The allusion here, is either to spurious children whom an
adulterous wife attempts to impose on her husband, and whom
he refuses to take care of as his children ; or to illegitimate off-
spring, who usually — though certainly most criminally — are
almost entirely neglected, so far as parental superintendence and
discipline are concerned, by their father. ^ If ye were free of
affliction, that, instead of being a proof of your being the ob-
jects of God's peculiar regard, would be the very reverse.'
The words do not necessarily imply that any human being
is a stranger to affliction. They only assert that, were any
human being in these circumstances, it would be a proof, not of
his being an object of the divine peculiar favour, but of his
being an outcast of His family. They, however, suggest the
^ There is a remarkable passage in Seneca, which almost tempts one to
believe that he had seen the passage before us. After representing a good
man as " progenies Dei," he goes on to say : " Parens ille magnificus, vir-
tutum non lenis exactor, sicut seven patres, progeniem durius educat.
Itaque quum videris bonos viros acceptosque diis laborare, sudare, per
arduum ascendere, males autem lasdvire et voluptatibus fluere : cogita fili-
orum nos modestia delectari, vemulamm licentia ; — illos disciplina tristiore
contineri, horum ali audadam : idem tibi de Deo liqueat. Bonum virum in
deliciis non habet, non molliter educat, experitur, indurat, sibi ilium prae-
parat." — Seneca, de providentia^ cap. i. adjm.
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PART IL § 1.] GENERAL EXHORTATION AND WARNING. 173
truth — and, I apprehend, were intended to suggest the truth —
that a life of comparative freedom from affictions, being un-
friendly, in the present state, to our religious and moral improve-
ment, is by no means to be considered by itself as an indication
of the peculiar regard of God. In all ages, the remarkable
prosperity of individuals obviously and decidedly irreligious has
attracted attention. Not that the irreligious are imiformly, or
usually, remarkably prosperous — ^the reverse is the truth, — but
that they are occasionally so ; and where it is so, their prosperity,
instead of being a blessing to them, is a curse : just as the ille-
gitimate child, deprived of the advantage of parental discipline,
and left in many cases to the unrestrained influence of his
appetites and passions, finds his liberty his ruin. " Wherefore
do the wicked Uve, become old, yea, are mighty in power? Their
seed is established in their sight with them, and their offspring
before their eyes. Their houses are safe from fear, neither is
the rod of God upon them. Their bull gendereth, and f aileth
not ; their cow calveth, and casteth not her calf. They send
forth their little ones like a flock, and their children dance.
They take the timbrel and harp, and rejoice at the sound of
the organ. They spend their days in wealth, and in a moment
go down to the grave. Therefore they say unto God, Depart
from us ; for* we desire not the knowledge of Thy ways. What
is the Almighty, that we should serve Him I and what profit
should we have, if we pray unto Him ?" " For I was envious
at the foolish, when I saw the prosperity of the wicked. For
there are no bands in their death ; but their strength is firm.
They are not in trouble as other men ; neither are they plagued
like other men. Therefore pride compasseth them about as a
chain ; violence covereth them as a garment. Their eyes stand
out with fatness : they have more than heart could wish. They
are corrupt, and speak wickedly concerning oppression : they
speak loftily. They set theiir mouth against the heavens ; and
their tongue walketh through the earth." ^
Remarkable prosperity should produce gratitude, but it
should not produce exultation. On the contrary, it should ex-
cite fear and caution, lest we should be among those whose
portion is in the present state, and whose prosperity will destroy
them.
* Job. xxi. 7-16 ; Ps. Ixxiii. 3-9.
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174 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
The statement contained in these two verses seems a de-
duction from the quotation from the book of Proverbs. God
chastens whom He loves ; He scourges His sons. Of course,
" when ye endure chastening, God deals with you as with sons."
He chastens all whom He loves ; " He scourges every son whom
He receives." It follows, " K ye be without chastisement, of
which all the children are made partakers, then are ye bastards,
and not sons."
The second proposition to which we were to give our atten-
tion is, The character of Him from whom these afflictions come,
and the purpose which they are intended to answer, should in-
duce us dutifully to receive and patiently to bear them. This
is contained in the 9th and 10th verses.
There is a very striking contrast between our human and
divine fathers. " We have had fathers of our flesh" — Le,., we
have had natural parents ; they chastened us — they had a right
to do so from their relation, and they did so ; they restrained us
— they "corrected us;" and we did not rebel against them —
"we gave them reverence." Now, if it was reasonable and
right in us to submit to their chastisement, must it not be much
more obviously reasonable and right to submit to the chastise-
ment of the Father of our spirits ? i.e,y as I apprehend, not so
much the Creator of our immortal minds, who " breathed into
our nostrils the breath of life," and thus made us " living souls,"
which is true, but our spiritual Father, as opposed to our
natural fathers, — He to whom we are indebted for spiritual and
eternal life. " Shall we not much rather be in subjection to
Him?"
To be in subjection to our spiritual Father is a phrase of
extensive import. It denotes " an acquiescence in His sovereign
right to do what He will with us as His own ; a renunciation of
self-will; an acknowledgment of His righteousness and wisdom in
all His dealings with us ; a sense of His care and love, with a
due apprehension of the end of His chastisements ; a diligent
application of oiurselves imto His mind and will, or to what He
calls us to in an especial manner at that season ; a keeping of our
souls by persevering faith from weariness and despondency ; a
full resignation of ourselves to His will, as to the matter, manner,
times, and continuance of our afflictions;"* — in one word, a
^ Owen.
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PART n. § Ij GENERAL EXHORTATION AND WARNING. 175
" Ij^g passive in His hand, and having no will but His." This
is to be subject to "the Father of our spirits."* And surely, if
our natural relation to our earthly parents, and the favours they
are the instruments of conferring on us, make it fitting that we
should submit to them, surely the spiritual relation in which we
stand to our heavenly Father, and the infinitely more valuable
and numerous blessings of which He is the Author, make it
proper that we should be subject to Him.
A strong additional motive to this subjection is contained in
the concluding clause — " and live^ To Kre, here, is equivalent
to—* to be happy.* Subjection to " the Father of our spirits,"
when He chastens us, is the only way, and the sure way, to true
happiness. There is an inward satisfaction in a childlike sub-
mission to divine chastisement — a conscious union of mind and
will with God, fellowship with "the Father of our spirits" — which
is far superior to any earthly pleasure ; and it is in a patient suf-
fering, as well as in a persevering doing, of the will of God, that
His children in due time arrive at " glory, honour, and immor-
tality," and receive, in its most perfect form, " eternal life."
A further argument for submission to the chastisements of
our spiritual Father is derived from His object in these chas-
tisements, as contrasted with the object which our natural
fathers had in their chastisements. " For they verily for a few
days chastened us after their own pleasure ; but He for our
profit, that we may be made partakers of His holiness." Our
earthly fathers restrained us and corrected us " for a few days,"*
— a short season — ^the season of infancy, childhood, and early
youth ; and they did so "after their own pleasure,"* or as it
seemed good to them.
There are many parents who, in inflicting chastisement, are
guided just by the impulse of the moment, and have no direct
reference to the ultimate welfare of the child ; and even the
^ As Num. xvi. 22, xxvii. 16, "ifc^a-^of) nmiH ^n^«i o 0fOf ray vpivuarap
Ktd 'SFUffYis (rapK6{. Proclus terms the Demiurgus tup >i/v%up Hetrip. Plat.
Theol. lib. vi. cap. iii.
* flr^oV joined to nouns of time is = arf, or per: Gal. ii. 5 ; Luke viii.
13 ; John v. 35 ; 2 Cor. vii. 8. Their chastisement has a reference to our
brief sojourn on earth — at best, o. i. ; His^ to our everlasting state.
* xcirei TO ZoKoup^ pro arhitrio suo. In many cases parents act on the
principle, ** Sic volo, sic jubeo, stat pro ratione voluntas."
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176 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
wisest and kindest human parent, in chastising his child, may
not only mistake as to the kind and measure of chastisement
that is best fitted for promoting his child's moral improvement,
but may be to a very considerable degree arbitrary in his correc-
tions — more influenced by natural irritation than by a reason-
able wish to do his child good.
But our heavenly Father never chastises His children except
" for their profit." His object is uniformly their real advan-
tage ; and the form, the degree, the duration of the aflBiction, is
all ordered by infinite wisdom so as best to gain this object. He
" does not afflict willingly," i.e., arbitrarily, nor grieve without
cause. All the afflictions of His people are intended and are
requisite for promoting their highest interest. Kind, wise in-
tention does not always in an earthly parent secure the employ-
ment of the best means to realize that intention ; but in God
they are always imited in the highest degree.
" Parents may err, but He is wise,
' Nor lifts the rod in vain."
The concluding words are commonly considered as stating
in what the "profit" of God*s children, which is His object
in their afflictions, consists. It consists in their becoming " par-
takers of His holiness." The holiness of God consists in His
mind and will being in perfect accordance with truth and
righteousness. And to become "partakers of His holiness,"
is just to have the mind brought to His mind, the will brought
to His will : to think as He thinks — ^to will as He wills — to find
enjoyment in that in whicli He finds enjoyment. This is
man's profit. This is the perfection of his nature, both as to
holiness and happiness. This is to live — to live the life of angels,
to live the life of God ; to partake of His holiness is to " enter
into His joy." And this is the design of God in all the afflic-
tions of His people — experimentally to convince them of the
vanity of the creature, and the absolute necessity and sufficiency
of God in order to true happiness.
I am not quite sure but this clause is to be considered as
opposed to the clause, " for a few days," and ought, as it may
be rendered, ^^till^ we become partakers of His holiness."
^ There is no doubt this is a signification of the preposition eig : Gal.
iii. 24, sic XptffTQp^ until Christ. Vide note on tig roif Kutpop top iptarinKvra^
sup. ch. ix. 9.
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PART IL § ij GENERAL EXHORTATION AND WARNING. 177
God's chastening will never entirely cease till its end be gained.
So long as we are here below, we need chastening, and we shall
receive it. The great transforming process, in which chastise-
ment holds an important place, will go on till it is completed in
our being made " partakers of His holiness" — till we have no
mind different from the mind of God, no will different from
the will of God — till, according to our measure, we be holy as
He is holy, and perfect as He is perfect. And then, the end of
chastisement being gained, it will cease for ever; and as the
mature, the fully grown, the thoroughly educated children of
God, we shall live for ever in our Father's house above, in the
eternal enjoyment of that happiness which He has secured for
us by the obedience to the death of His own Son, and for which
He has prepared us by the influence of His Spirit and the disci-
pline of His providence. Oh ! who would not submit patiently,
thankfully, to discipline, necessary, fitted, intended, certain — ^if ,
endiured in a childlike spirit — to produce so glorious a result ?
We proceed now to the illustration of the third of these pro-
positions : — The consequences of these afflictions, when dutifully
sustained, are so advantageous, that they more than compensate
the pain which they occasion during their continuance. This is
plainly stated in the 11th verse : "Now, no chastening for the
present seemeth to be joyous, but grievous : nevertheless after-
ward it yieldeth the peaceable fruit of righteousness unto them
which are exercised thereby."
One of the excellences of Christian morality is its suitable-
ness to the essential principles of our nature. There is nothing
impracticably rigid in its principles. It makes war with nothing
in human nature but with its depravity. It proves itself the work
of Him who at once is intimately acquainted with, and who
tenderly pities, the innocent weakness of humanity — one who
"knows our frame, and remembers that we are dust." The
principles of Christian morality in reference to affliction are
striking illustrations of these remarks. Fortitude, and patience,
and resignation under affliction are required, but not apathy to
affliction. The stoical philosophy, the purest of all the ethical
systems of the Grecian schools, required its followers to account
pain no evil, and to be equally joyful in the deepest adversity
and in the highest prosperity. It has been justiy observed, this
is either absurditr/y or it is a mere play upon words.
VOL. U. M
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178 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XII. 29.
The Apostle admits that it is of the very nature of affliction
to produce pain and sorrow. ^^No chastisement" — %.e.y no
aiBBiction — "f<wr the present" — 1.«., while it continues — ^seemetk
to her These words are not intended to intimate that the pain
produced by affliction is merely apparent, not real ; they sug-
gest the idea — ^ Afflictions are thought and felt by those who
bear them to be not joyous, but grievous.' They produce pain-
ful, not pleasurable emotions ; they are intended to do so ; they
cannot serve the purpose for which they are sent without doing
so. There is a necessity not <mly that we be occasionally and
^^ for a season in manifold tribulations" or trials, but ^^in heavi-
ness," through means of these manifold tribulations or trials.
There are men who seem to think it a point of mental
courage and hardihood, when visited with affliction, to keep o£F
a sense of it. They count it pusillanimity to mourn or be af-
fected with sorrow on account of them. This is neither natural
nor Christian. Beason and revelation equally condemn all such
attempts, as calculated to counteract the great design of afflic-
tion. There is no pusillanimity in acknowledging that we feel
the strokes of an almighty arm. It is the truest wisd<»n of a
creature to humble itself ^' under the mighty hand of God." If
we are among His people. He will mercifully compel us to ac-
knowledge that His chastisement is not a thing to be despised
or made light of. He will — O how easily can He do itt — con-
tinue or increase our affliction, or bring upon us other afflictions,
till He break the fierceness and tame the pride of our spirits, and
bring us like obedient children to be subject to ^^ the Father of
our spirits."
But while the Apostle admits that the afflictions of Chris-
tians are, during their continuance, " not joyous, but grievous,"
he at the same time teaches, that ^^ afterwards they yield the
peaceable fruit of righteousness to them who are exercised by
them." Let us first attend to the phraseology, which is some-
what peculiar; and then, shortly illustrate the important and
encouraging sentiment which it cohvejrs.
The language is obviously figurative^ ^^The peaceable fruit
of righteousness." The phrase, "fruit of righteousness," taken
by itself, most naturally signifies, ^ the effects of righteousness
— ^the fruits which righteousness, whatever that word signifies,
produces.' But here you will notice that it is chastisement or
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^m
PART IL § 1.] GENERAL EXHORTATION AND WARNING. l79
affliction that is represented as producing the fruit. Whatever
is meant by the " fruit of righteousness," is plainly represented
as the effect of affliction. The phrase, " fruit of righteousness/'
seems to be a phrase of the same kind as " the first fruits of the
Spirit ;" i.e., the influences of the Spirit tranquillizing, and puri-
fying, and blessing the soul, which are the commencement of the
celestial blessedness. The " fruit of righteousness" is not some
effect of righteousness, but it is righteousness itself considered
as the effect of affliction. Chastisement produces fruit, and that
fruit is righteousness. Righteousness is here, I apprehend, to be
understood as just equivalent to a frame of mind and a course
of conduct corresponding to what is right ; it is the same thing
as becoming "partakers of God's holiness."^
This fruit is termed *^ peaceable fruit." Bsace, according
to the Hebrew idiom, is equivalent U> happiness or prosperity.
"The peaceable fruit" is just equivalent to — * the salutary, use-
ful, happy fruit.' Affliction produces the happy result of pro-
moting spiritual improvement, making men more holy.
And it produces this happy result "to those who are exer-
cised with it." The expressibri, " exercised with it," is a word
borrowed from the gymnastic games. It describes those persons
who, divested of the greater part or the whole of their clothing,
were trained by a variety of hardships and exercises for the race
or combat. The Apostle's idea seems to be this, that afflictive
dispensations of Providence, when viewed and treated as divinely
appointed means of disciplining men for the service of God, pro-
mote the spiritual improvement of those who are visited with
them, which is a most salutary result, and more than compen-
sates the pain which they occasion while they continue.
These salutary fruits are produced afterwards. The salutary
effect may not be immediately produced.^ Like the production
of fruit, it may be gradual ; but such will, in good time, be the
result of all sanctified affliction.
Having thus explained the phraserfogy, and brought out the
Apostle's meaning — ^namely, that afflictions, when viewed and
treated as divinely appointed means for disciplining us for God's
service, however painful while they continue, will ultimately pro-
^ vartpop seems used in contrast with irpog Sk, iifi, above. * Afterwards^
when the few days of life are gone by, the fruits of God^s chastisement will
be enjoyed.'
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180 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xa 2^.
duce the salutary effect of bringing our minds, and hearts, and
conduct into a completer correspondence with the perfect rule
of righteousness, the divine will, in other words, will promote
our spiritual improvement, let us briefly illustrate this principle.
And here let it be distinctly understood that it is not auc-
tion taken by itself that is represented as producing this effect :
it is affliction understood to be, and treated as, the chastisement
of the Lord. The natural effect of affliction on an unsanctified
mind, is either to irritate or depress ; in either case, instead of
promoting, it hinders spiritual improvement That, however,
arises entirely from the ignorance, and unbelief, and obstinacy
of the person afflicted. And even with regard to Christians, it
is true that it is just in the proportion as they regard and im-
prove affliction as the chastisement of the Lord, that affliction
will promote their spiritual interests.
Affliction, rightly considered, is calculated to impress on the
mind the evil of sin generally, our own sinfulness, the vanity of
the world, the importance of an interest in the divine favour,
the value of a good conscience, the blessedness of a well-grounded
hope of etemsd life. In the time of ease and prosperity, the
mind is naturally thoughtless and inconsiderate; the realities
of the spiritual and eternal state are in some measure forgotten ;
the enjoyments of life supply, as it were, the place of the hap-
piness which arises from a good conscience and peace with God.
But sanctified affliction makes us see things as they really are ;
leads to serious self-inquiry ; prevents us from saying, " JPeace,
peace, when there is no peace ;" fixes the mind on the things
which concern our everlasting interests, and excites an anxiety
to remove everything which interferes with or endangers them.
Prosperity not only produces Inconsideration, but pride. It is
said of the wicked, that "because their strength is firm, and
they are not in trouble as other men, pride compasseth them
about as a chain." ^ Even Christians are in danger of feeling
in some measure this malignant influence of long-continued
prosperity ; they are in danger of being elated with, and glory-
ing in, their enjojrment — of forgetting the Giver in the gift —
of overestimating the value of such blessings, and underrating
their dangers. In such cases afflictions are excellent and necessary
correctives. They make us feel our own meanness, wretched-
1 Pa. buriii. 4-6.
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PART a §1.] GENERALEXHORTATION AND WARNING. 181
ness, frailty, and folly ; they tend to wean the affections from
the " things which are on the earth," — to lead us to seek for
happiness in growing conformity to the will of God, — ^in one
word, to " look not at the things which are seen and temporal,
but at the things which are unseen and eternal." It is in this
way that " our afflictions work for us a far more exceeding and
an eternal weight of glory ;" it is in this way they improve our
character, and increase our happiness ; it is in this way they
fit us for more actively doing and more patiently suffering the
will of God ; it is in this way they make death less dreadful and
heaven more desirable, and thus prepare us for both.
In the 12th and 13th verses, the Apostle points out the use
which the Christian Hebrews should make of the considerations
which he had brought forward in reference to their afflictions.
** Wherefore lift up the hands which hang down, and the feeble
knees ; and make straight paths for your feet, lest that which
is lame be turned out of the way ; but let it rather be healed."
In the first part of this . sentence there is obviously a re-
ference to Isa. XXXV. 3, " Strengthen ye the weak hands, and
confirm the feeble knees ;" and in the second part, to Prov. iii.
26, "For the Lord shall be thy confidence, and shall keep thy
foot from being taken ;" but it is merely an allusion. For the
hands to hang down, and the knees to be feeble, are figurative
expressions to denote a tendency to abandon the discharge of
Christian duty. To " lift up the hands " and " the feeble knees "
— to support them, as it were, by bandages bracing them — ^is a
figurative expression for, ^ Be active and persevering in the dis-
charge of duty ; rouse yourselves and each other to this activity
and perseverance.' " Make straight paths for your feet ;" * — i.«.,
^ Proceed straight forwards in the discharge of Christian duty,
notwithstanding all difficulties ; beware of turning aside in any
degree that may lead to abandonment of the right way alto-
gether ; proceed straight onwards;' — " lest that which is lame
^ Kflfi rpoxicis opieif vomttrt ro7( vooIp vfiZp, These wordfi form a hexa-
meter Terse. It not rarely happens that writers in prose nnoonsciously ex-
press their ideas in what corresponds to the artificial mleB of rhythm. T. 6,
do not mean paths that have no windings in them, for it is no easy matter
to make sijch paths straight ; but the words denote smooth, in opposition
to rough, and filled with obstructions and stumblingblocks. In this way
the phrase occurs in the LXX., Prov. iv. 11, 12, xi. 5, xii. 15.
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182 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-XIL 29.
be tamed out of the way." The word rendered, " tamed out of
the way," may with equal propriety be rendered, ^ be dislocated :'
* Proceed straight onward; for if yoa go into bye-paths, the
joints which are already lame may be dislocated, and you pre-
vented from prosecuting the coarse altogeth^.' The meaning
of that is, ^ Beware of moving, even in a slight degree, from the
path of duty ; for that may end in final apostasy.' On the con-
trary, let what is lame "rather be healed" — let the feeble joint
be bandaged and strengthened : i.e., in plain words, *By turning
your minds to the traths which I have been pressing on your
attention, let every disposition to halt in or abandon the on-
ward way of well-doing be removed.*
The force of the connective particle is obvious. ^ For these
reasons, — since your great Leader endured such contradiction
of sinners ; since your sufferings are not so severe as those of
many who have gone before you ; since it is so far from being
true that your sufferings are proofs that God does not love you,
that an entire exemption from these sufferings would have given
you ground to doubt if you belonged to His family ; since these
a£BUctions come from your spiritual Father, and are intended for
your spiritual benefit ; since, in one word, however painful at
present, they certainly will, if rightly received by you, promote
your spiritual improvement, — surely you ought not to abandon
the cause of Christ. On the contrary, you should persevere
with increasing determination and ardour, removing and disre-
garding all obstacles which obstmct your progress, and keeping
straight forward, as the only way of reaching the mark for the
prize of the high calling of God in Christ Jesus.'
The exhortation seems so expressed as to point out the duty
of the Hebrew Christians not only to themselves, but to each
other. We are to use the statements famished us by the Apostle
not only for our own special improvement, but also for that of
our brethren. Let us all take care not to be the cause of
stumbling to our brethren. The best way of doing this is by
making " straight paths for our own feet." The fear of offend-
ing or making to stumble a brother, must not make us neglect
our duty.
It seems universally agreed among expositors that the prac-
tical part of the Epistle to the Hebrews divides itself into two
parts: the first consisting of a general exhortation to perseverance
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PART n. § 1.] GENERAL EZHOBTATION AND WARNING. 183
in the faith, profession, and practice of Ohristianitj, notwith-
standing all the difficulties and dangers in which this might in-
volve them ; and the second embracing a variety of particular
exhortations suited to the circumstances of the Hebrew Christians
at the time this Epistle was writt^i.
There is not the same harmony of opinion as to where the
first of these divisions terminates, and the second commences.
In the judgment of some interpreters, the 13th verse of this
chapter closes the first division, and the second opens at the
14th. It appears to me more probable that the first division
reaches to the close of this chapter, and the second commences
with the beginning of the following one. The comparative
view of the two economies, the Mosaic and the Christian, and
the impressive warning with which this chapter closes, form a
most appropriate termination to the hortatory discourse com-
mencing with the 19th verse of the tenth chapter, to " hold fast
the profession of their hope without wavering," and seem plainly
to mark the conclusion of one of the divisions of the Epistle.
This is not a mere question of arrangement — it has an im-
portant bearing on the interpretation of the passage which lies
before us ; as, on the supposition that it forms a part of the
general exhortation to stedfastness, the particular duties here
enjoined must be considered as urged with a peculiar reference
to their circumstances, as exposed to temptations to apostasy, and
under obligations to resist these temptations. The Apostle had
placed before their minds the fearful consequences of apostasy ;
he had also presented them with abundant evidence, that per-
severing faith, as it was absolutely necessary, was completely
sufficient, to enable them to perform all the duties enjoined on
them, to undergo all the trials allotted to them, and to obtain
all the blessings promised to them as Christians. He had shown
them that the afflictions to which they were exposed on account
of their Christian profession, instead of operating as temptations
to apostasy, ought to be felt as motives to perseverance ; and in
the words which follow, he instructs them as to the course of
conduct which in their circumstances they ought to follow, in
order to their continuing ^^stedfast and unmoveable" in the
faith, and profession, and practice of the religion of Christ.
Taking this ^neral view of the paragraph, let us proceed to
examine somewhat more minutely its various parts. Yer. 14.
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184[ EPISTLE TO THE HEBREWS. [CHAP, X. 19-Xn. 29.
" Follow peace with all men, and holiness, without which no
man shall see the Lord."
It is the duty of Christians to be at peace among them-
selves, to be on their guard against all alienation of affection
towards each other ; and there can be no doubt that the main-
tenance of this brotherly-kindness is well fitted to promote
stedfastness in the faith and profession of the Gospel. But in
the words before us there seems to be a reference not so much to
the peace which Christians should endeavour to maintain among
themselves, as that which they should endeavour to preserve in
reference to the world around them. They are to "follow
peace with all men."
They live amidst men whose modes of thinking, and feeling,
and acting are very different from — are in many points directly
opposite to — theirs. They have been fairly warned, that " if they
would live godly in this world, they must suffer persecution."
They have been told that " if they were of the worid, the world
would love its own; but because they are not of the world, but
Christ has chosen them out of the world, therefore the world
hateth them." " In the world," says their Lord and Master,
"ye shall have tribulation." But this, so far from making
them reckless as to their behaviour towards the men of the
world, ought to have the directly opposite effect. If the world
persecute them, they must take care that this persecution has in
no degree been provoked by their improper or imprudent be-
haviour. They must do everything that lies in their power,
consistent with duty, to live in peace with their imgodly neigh-
bours. They must carefully abstain from injuring them ; they
must endeavour to promote their happiness. They must do every-
thing but sin in order to prevent a quarrel.
This is of great importance, both to themselves and to their
unbelieving brethren. A mind harassed by those feelings which
are almost inseparable from a state of discord, is not by any
means in the fittest state for studying the doctrines, cherish-
ing the feelings, enjoying the comforts, or performing the duties
of Christianity ; and, on the other hand, the probability of our
being useful to our unbelieving brethren is greatly diminished
when we cease to be on good terms with them. As far as lies
in us, then, if it be possible, we are to "live peaceably with all
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PABT IL § 1.] GENERAL EXHORTATION AND WARNING. 185
But while the Christian Hebrews were, by a harmless, kind,
and useful behaviour towards their unbelieving neighbours, to
cultivate peace with them, they were never to forget that there
was something more valuable still — something which must not
be sacrificed even to secure peace, Le.j holiness. " Follow peace
with all men, and holiness, without which no man shall see the
Lord ;" i.e., * Endeavour to live at peace with all mankind, so far
and no further than that is compatible with the holiness with-
out which no man can see the Lord.'
The proper meaning of the word holiness is ^ devotedness to
God.' Christians " are not their own ; they are bought with a
price ;" — they have been consecrated to God "by the washing
of regeneration, and the renewing of the Holy Ghost." They
have voluntarily devoted themselves to Him. Holiness is that
temper of mind and that course of conduct which correspond
to this state and character.
To " follow holiness," is to live like persons devoted to God,
as the God and Father of our Lord and Saviour Jesus Christ ;
to make it evident that we are His, and are determined to serve
Him ; that to promote His interests and to advance His glory
are our great objects in life.
Without this spiritual devotedness to God we shall never
" see the Lord." By the Lord, I apprehend we are here to un-
derstand our Lord Jesus Christ ; and by seeing Him, we un-
derstand, the being with Him where He is, and beholding His
glory — the enjoyment of the celestial happiness, the essence of
which consists in more intimate knowledge of, more complete
conformity to, more intimatia fellowship with, Jesus Christ.
Without sincere, habitual devotedness to God through Christ
Jesus, we can never attain the heavenly happiness ; and that
for two reasons : (1.) Such is the unalterable determination of
God; and (2.) this unalterable determination of God is not
an arbitrary arrangement, but corresponds with the nature of
things. A person not sanctified, not devoted to God, is entirely
unfit for the celestial enjoyments. It is equally true that we
must be like Him in order to our seeing Him as He is, and
that the seeing Him as He is shall make us more and more like
Him.
We must, then, at all events " follow holiness ;" at all hazards
we must act the part of persons sincerely and entirely devoted
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186 EPISTLE TO THE HEBBEWS. [CHAP. X. 19-in. ».
to God. If, in consistency with this, we can live in peace with
all men, it is so much the better ; but if peace with men can-
not be purchased but at the expense of devotedness to God,
then we must — ^we must willingly — submit to the inconveniences
arising from having men to be our enemies, knowing that it is
infinitely better to have the whole world for our enemies and
God for our friend, than to have the whole world for our friends
and God for our enemy.
The whole exhortation seems to us equivalent to — ^ Beware
of unnecessarily provoking the resentments of the men of the
world. If possible, live at peace with them; but never act a part
inconsistent with your character as persons devoted to God in
order to secure yourselves from their persecutions: if you do, you
will act a very unwise part, for you will shut yourselves out from
the enjoyment of the celestial blessedness.'^
As a further means of preventing apostasy, the Apostle ex-
horts the Christian Hebrews to watch over each other with a
holy jealousy. Vers. 15-17. ^* Looking diligently lest any man
fail of the grace of God ; lest any root of bitterness springing
up trouble you, and thereby many be defiled ; lest there be any
fornicator, or profane person, as Esau, who for one morsel of
meat sold his birthright. For ye know how that afterward,
when he would have inherited the blessing, he was rejected : for
he found no place of repentance, though he sought it carefully
with tears."
The natural order in explaining such a passage as that now
before us, is to attend, first, to the evils against which the
Apostle exhorts the Hebrew Christians to guard ; and then to
the manner in which they are to guard against them. The
evils to be guarded against are : " any man's failing of the grace
of God" — " any root of bitterness which should trouble and defile
them" — "any profane" or sensual "person" rising up among them,
who 'should for present enjoyment sacrifice future happiness.
The Hebrew Christians are exhorted to guard against " any
1 " * Follow peace with all men' (t.c, Do not think it necessary to
enter on hostile aggressions against any man, not even the heathen Romans),
' and holineBS, without which no man shall see the Lord ;' i.e., but at the
same time do not so mix yourselves up with them as to lose that purity,
Af/ttu(Aiv^ which is to Christians what ceremonial holiness was to the
Jews." — Stanley.
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PART IL § 1.] GENERAL EXHORTATION AND WARNING. 187
man's failing of the grace of God.*' Here two questions meet
us : What is the grace of God t and what is it to fail of the
grace of God t
The grace of God, in the language of systematic theology, is
either divine injluencey or the efect of divine influence. In the
Scriptures, the grace of God is the divine kindness, or some
effect of the divine kindness. In the passage before us, I ap-
prehend, the grace of God, or this grace of God, refers to that
effect of divine favour or kindness mentioned in the preced-
ing verse : seeing the Lord — obtaining the celestial blessedness,
which consists in the knowledge of, conformity to, and feUow-
ship with, Christ. And to fail of this grace of God, is just to
come short of heaven.
Now, the Hebrew Christians were to watch over each other,
lest any of them should, by not following holiness, by not culti-
vating devotedness to God, fail of attaining that state of perfect
holy happiness in the immediate presence of the Lord, which is
the prize of our high calling.^
They were to watch particularly " lest any root of bitterness
springing up should trouble them, and thereby many be defiled."
The Apostle's language is figurative, and borrowed from a
passage in Deuteronomy: "Lest there should be among you
man, or woman, or family, or tribe, whose heart turneth away
this day from the Lord our God, to go and serve the gods of
these nations; lest there should be among you a root thfit
beareth gall and wormwood."*
" A root that beareth gall and wormwood," is just another
name for a secret apostate, a false-hearted professor of the
true religion; or, as Moses expresses it, "a man or woman
whose heart turneth away from the Lord our God." For such
a root to " spring up," is for such indi\'iduals to manifest their
apostatizing tendencies by their words or their conduct. When
circumstances call these forth — as when persecution for the
word's sake arises — then such persons trouble the Church.
Their false doctrines and their irregular conduct trouble their
^ This se&ooB more satisfactory than interpretiiig x^P*( ®^^) ' religio
Christiana ; ^ and is certainly jnster than the utterly untenable Arminian
interpretation of this as well as Gal. v. 4, to lose finally the peculiar favour
of God, once poasessed.
* Dent. xxix. 18.
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188 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XIL 29.
brethren, not only by producing grief and regret, but also in
many cases by introducing strife and debate, and all the innu-
merable evils that rise out of them. And by this means " many
are defiled." The " root of bitterness" has as it were a power
of contaminating the plants in the neighbourhood of which it
puts forth its bitter leaves and brings forth its poisonous fruits.
A false-hearted professor, introducing false doctrines, or sinful
practices, is very apt to find followers. " Evil communications
corrupt good manners ;" and " a little leaven," when allowed to
ferment, will go far to " leaven the whole lump." " Profane
and vain babblings increase unto more ungodliness."*
But they were to guard not only against speculative irreli-
gion and error, to which I apprehend there is a direct reference
in the words just explained, but also against practical ungodli-
ness and immorality. They are to " look diligently, lest there
be among them any fornicator, or profane person, like Esau,
who for a morsel of bread sold his birthright." Esau is not in
the Old Testament represented as a fornicator, but the Jewish
interpreters with one consent accuse him of incontinence ; and
his marrying two Canaanitish wives against the will of his pious
parents, certainly does not speak favourably either for his con-
tinence or piety.
It is strange that fornicators and profane persons should be
in any way connected with a Christian church. They cer-
tainly have no biisiness there. In a Christian church, where
anything approximating to primitive discipline prevails, they
will not be allowed to remain when they appear in their true
colours. But it would appear that at a very early period such
persons did find their way into the Christian Church ; and it is
deeply to be regretted that such persons are still to be found
in her communion — persons who, while they make a profession
of Chiistianity, are secretly the slaves of impurity, lightly
regard the promises and threatenings of religion, and, where
they think themselves safe, can speak contemptuously of its
doctrines and laws. Esau was such a person; and he manifested
1 " * Lest any root,* etc. ; * lest there be any profane,' etc. : t.e., lest any
of you, for the sake of his temporary gratification, should go after heathen
customs ; lest any of you, for the sake of his temporary gratification in the
sacrificial feast, fall into the sins by -which these feasts are so often accom-
panied. 1 Cor. viii. 18, vi. 18." — Stanley.
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 189
his character by relinquishing all claim and title to the privileges
connected with primogeniture, for a trifling and temporary en-
joyment. You have an account of the facts referred to in the
25th chapter of Genesis, vers. 29, etc.
The case of Esau is introduced not only for the purpose of
the awfully impressive warning which follows, but also to sug-
gest this thought to the Christian Hebrews : ' Beware of permit-
ting sensual and profane men to find their way into, or to retain
their place in, your society; for whenever the temptation occurs,
they will act like Esau : they will openly apostatize ; to avoid
present suffering, or to obtain present enjoyment, they will make
shipwreck of faith and a good conscience.' Such are the evils
against which the Apostle exhorts the Hebrew Christians to guard.
The means which he recommends them to use for this pur-
pose is to look diligently. The word* rendered " looking dili-
gently"^ is the same which in 1 Pet. v. 2 is translated " taking
the oversight," and from which the word usually employed to
designate the rulers of the Church is taken — ^bishops, or over-
seers. A careful discharge of their official duties on the part of
the elders, is one of the best safeguards of the Christian Church
against the evils here referred to. But it seems plain that the
Apostle is not here addressing the elders among the Hebrew
Christians in particular, but the whole brotherhood; and of
course he does not refer principally, if at all, to official superin-
tendence, but to the common care and oversight which all the
members of a Christian church should exercise in relation to
each other. The relation in which the members of a Christian
church stand to each other, gives rise, like every other relation
established by God, to a set of corresponding duties ; and this
duty of mutual superintendence is one of the most important.
Every member of such a society should consider himself as his
" brother's keeper ;" and recollecting that not only the best in-
terests of the individual but of the society are concerned — ^that
his own interests, and, what is of highest consideration, the in-
terests of his Lord and Master, are concerned — every member
of a Christian church should " look earnestly lest any" of his
brethren " fail of the grace of God." If he discovers anything
in his opinions, or temper, or language, or conduct which en-
dangers his final salvation, he ought to attend to our Lord's ihile,
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190 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
by first speaking to the individual by himself ; then, if this does
not serve the pui'pose, by speaking to him in the presence of one
or two of the brethren ; then, if this does not serve the purpose,
by bringing the matter before the assembly appointed for that
purpose, that is, according to our views of Church discipline, the
assembly of the elders. In this way a constant watch should be
kept " lest any man fail of the grace of God ;" " lest any root
of bitterness spring up ;" " lest there be any profane" or sensual
" person," who in the day of trial will abandon his profession.
I am afraid that a great deal of that impurity of Christian
communion which is one of the worst characters of the Chris-
tianity of our times, and produces such deplorable results in
many ways, is to be traced to a neglect of this mutual superin-
tendence. I do not mean to exculpate those who are officially
overseers ; but it must be obvious that all their attempts, how-
ever honest, to secure purity of communion will be of but little
avail, if they are not seconded by the brotherly overaight of the
members themselves. This is a duty very plainly commanded
in the passage before us; and this is by no means the only
passage of Scxipture where it is enjoined. See Heb. iii. 13 ;
1 Thess. V. 14 ; 1 Cor. xii. 24, 25.
The words in the 17th verse are obviously intended to strike
terror into the minds of those who might be induced, like Esau,
to sacrifice spiritual privileges for worldly advantages ; and the
general idea is, * A time will come when you will bitterly, but in
vain, regret your foolish choice and conduct.' Dsau did so.
When he found that, by the overruling providence of God, the
blessings connected with primogeniture were given to Jacob, he
earnestly sought to inherit the blessing ; and when he was told
it was impossible, he still sought, even with tears, to make his
father repent, or change his n^ind. But in vain. He had de-
spised and sold his birthright, and must take the consequences.^
^ Schoetgeii^s note is excellent. ^^Yox futeipota. h. 1. non notat pceni-
tentii^ in sensu theologico, Bed qnamcunque mentis et oousilii immuta-
tionem. Lsaacns benedixerat Jaoobo. Esavns malebat, ut benedictionem
retractaret ; et id cum lacrimis qusesivit. Poenitentiam vero male factorum
et levitatis tunc nondum egerat, quia erat fiefin^og et Jaoobo fratri mortem
intentabat." The Jews, who are often wise beyond what is written, say he
afterwards became a true penitent. We shall be glad to find it so. ^^ Vox
fitruvotet non poenitentiam quasi Esavo denegatam, sed Isaaci retractationem
frustra qusesitam, denotat."-7-HuTcmNSON, Not, ad Cyropssdiam^ lib. i.
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 191
In like manner, the profane and sensual professor of Chris-
tianity, who for present enjoyment gives np the promised in-
heritance in heaven, will one day regret, and vainly regret, his
choice: Luke xiii. 25-28. He will "find no room for repent-
ance ;'' t.e., no means of altering the divine determination, that
the man who prefers earth to heaven while here, must, when he
leaves earth, go to hell and not to heaven. This passage, rightly
interpreted, throws no obstacles in the way of a sinner who has
made and long persisted in a foolish choice, making a wise one
now. " Now is the accepted time ; now is the day of salvation."
If you wish to inherit the blessing, you may; but there is
only one way in which you can — the way of faith, repent-
ance, and obedience. Eternal life is yours if you choose it,
not otherwise. Eternal life is the gift of God through Jesus
Christ our Lord; and nothing but an obstinate refusal to re-»
ceive it shall exclude any man who hears the Gospel from its
enjoyment.
The words which follow, vers. 18-28, form the concluding
paragraph of the general exhortation, to hold fast the faith and
profession of Christianity, in opposition to all temptations to re-
turn to Judaism, grounded on the demonstration of the immea-
surable superiority of the former to the latter, which had been
presented to them in the doctrinal part of the Epistle. It opens
with a very striking comparative view of the two economies, the
Mosaic and the Christian ; and the general sentiment intended
to be conveyed is plainly this : ^ From the Sinaitic dispensation
— ^rigid in its requisitions, terrible in its sanctions, severe and
unbending in its whole character — it is in vain to look for sal-
vation ; but the Christian economy, " full of grace and of
truth," reveals a propitiated Divinity, and unites earth with
heaven. How wise is it to seek security from the terrors of
Sinai in the peace and serenity of Sion ! How foolish to aban-
don the perpetual sunshine, the unfading verdure, the undis-
turbed tranquillity of Sion, for the murky clouds, and lurid
lightnings, and angry thunders, and barren wastes of Sinai!'
Let us proceed to examine somewhat more minutely this oom-
parative view of the two economies.
Vers. 18-21. " For ye are not come unto the mount that
might be touched, and ^at burned with fire, nor unto black-
ness, and darkness, and tempest, and the sound of a trumpet,
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192 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
and the voice of words ; which voice they that heard entreated
that the word should not be spoken to them any more: (for
they could not endure that which was commanded, And if so
much as a beast touch the mountain, it shall be stoned, or thrust
through with a dart : and so terrible was the sight, that Moses
said, I exceedingly fear and quake.)"
The particle for does not connect these words with what im-
mediately precedes, but with the general design of the section.
It is equivalent to— ^ moreover,' or, * another reason for your
holding fast your profession is to be found in the contrast exist-
ing between the law and the Gospel.* The general Sentiment
is, *Ye are not under the law, which was a rigid and severe
economy.'
That sentiment is, however, very rhetorically expressed. That
economy was established at Sinai. The assembled congregation
of Israel were there placed imder that order of things.' To be
under that economy is here figuratively represented as being of
the congregation of Israel at Sinai at the giving of the law ;
and the severe character of that economy is indicated by a most
graphic description of the terrific natural and supernatural
phenomena by which its establishment was accompanied. In-
stead of saying in simple words, *Ye are not under the law,
that severe and wrathful economy,' he says, ^ Ye are not of the
congregation of Israel who came to Mount Sinai, and from its
cloud-capt summit received, amid clouds, and darkness, and
thunder, and lightnings, a fiery law.'
There can be no doubt that the mountain here referred to is
Mount Sinai in the desert of Arabia. It is termed ^^ the mount
which might be touched." Some interpreters have suspected
that the negative particle has been omitted, and that the Apostle's
expression originsdly was, * the mount that might not be touched,'
referring to the injunction quoted in a succeeding verse ; but this
is a conjecture which receives no support from any MS. or
version. Others have connected this word, as well as the word
" burned," with the clause, " with fire :" * the mount which was
touched and burned with fire' — f.e., * struck by lightning ;' but
this is a sense which the words do not, naturally suggest.^ The
Apostle's meaning is, that they were not come to the material,
^ In that case, ^/mi would have either preceded ^)}X»^«f«iyf>, or followed
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PABT n. § 1.] GENERAL EXHORTATION AND WARNING. 193
tangible mountain^ Sinai,^ but to the immaterial, spiritual moun-
tain, Sion. Before examining particularly the phraseology in
which the Apostle describes the awful solemnities which at-
tended the giving of the law, it will serve a good purpose to
bring before your mind the Mosaic history of these transactions.
"In the third month, when the children of Israel were gone
forth out of the land of Egypt, the same day came they into the
wilderness of Sinai. For they were departed from Rephidim,
and were come to the desert of Sinai, and had pitched in the
wilderness ; and there Israel camped before the mount. And
Moses went up unto God, and the Lord called unto him out of
the mountain, saying, Thus shalt thou say to the house of Jacob,
and tell the children of Israel ; Ye have seen what I did unto
the Egyptians, and how I bare you on eagles' wings, and brought
you unto Myself. Now therefore, if ye will obey My voice in-
deed, and keep My covenant, then ye shall be a peculiar trea-
sure unto Me above all people : for all the earth is Mine. And
ye shall be unto Me a kingdom of priests, and an holy nation.
These are the words which thou shalt speak unto the children
of Israel. And Moses came, and called for the elders of the
people, and laid before their faces all these words which the
Lord commanded him. And all the people answered together,
and said. All that the Lord hath spoken we will do. And Moses
returned the words of the people unto the Lord. And the Lord
said unto Moses, Lo, I come unto thee in a thick cloud, that
the people may hear when I speak with thee, and believe thee
for ever. And Moses told the words of the people unto the
Lord. And the Lord said unto Moses, Go luito the people, and
sanctify them to-day and to-morrow, and let them wash their
clothes, and be ready against the third day : for the third day
the Lord will come down in the sight of all the people upon
Mount Sinai. And thou shalt set bounds unto the people round
about, saying. Take heed to yourselves, that ye go not up into
the mount, or touch the border of it : whosoever toucheth the
mount shall be purely put to death : there shall not an hand
touch it, but he shall surely be stoned, or shot through ; whether
it be beast or man, it shall not live : when the trumpet soundeth
long, they shall come up to the mount. And Moses went down
from the mount unto the people, and sanctified the people ; and
^ tchiirrif^ f x/yf/o^, in contrast with vinvftartKify poirrif^ ovpanof,
VOL. II, N
Digitized by LjOOQIC
194 EHSTLE TO THE HEBREWS. [CHAP. X- 19-XIL 29;
they washed their clothes. And he said unto the people, Be
ready against the third day : come not at your wives. And it
came to pass on the third day, in the morning, that there were
thunders and lightnings, and a thick cloud upon the mount, and
the voice of the trumpet exceeding loud ; so that all the people
that was in the camp trembled. And Moses brought forth the
people out of the camp to meet with God ; and they stood at the
nether part of the mount. And Mount Sinai was altogether on
a smoke, because the Lord descended upon it in fire ; and the
smoke thereof ascended as the smoke of a furnace, and the
whole mount quaked greatly. And when the voice of the
trumpet sounded long, and waxed louder and louder, Moses
spake, and God answered him by a voice. And the Lord came
down upon Mount Sinai, on the top of the moimt: and the
Lord called Moses up to the top of the moimt ; and Moses went
up. And the Lord said unto Moses, Go down, charge the
people, lest they break through imto the Lord to gaze, and
many of them perish. And let the priests also, which come
near to the Lord, sanctify themselves, lest the Lord break forth
upon them. And Moses said unto the Lord, The people cannot
come up to Moimt Sinai : for Thou chargedst us, saying. Set
bounds about the mount, and sanctify it. And the Lord said
unto him, Away, get thee doTVTi, and thou shalt come up, thou,
and Aaron with thee : but let not the priests and the people
break through to come up unto the Lord, lest He break forth
upon them. So Moses went down unto the people, and spake
mito them. And 'God spake all these words, saying, I am the
Lord thy God, which have brought the^ out of the land of
Egypt, out of the house of bondage. Thou shalt have no other
gods before Me. Thou shalt not make unto thee any graven
image, or any likeness of anything that is in heaven above, or
that is in the earth beneath, or that is in the water under the
earth : thou shalt not bow down thyself to them, nor serve
them : for I the Lord thy God am a jealous God, visiting the
iniquity of the fathers upon the children unto the third and
fourth generation of them that hate Me ; and showing mercy
linto thousands of them that love Me, and keep My command-
ments. Thou shalt not take the name of the Lord thy God in
vain : for the Lord will not hold him guiltless that taketh His
name in vain. Bemember the Sabbath day, to keep it holy.
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?ART U. § L] GENEBAL EXHORTATION AND WARNING. 195
Six days shalt thou labour, and do all thy work : but the seventh
day is the Sabbath of the Lord thy God : in it thou shalt not
do any work, thou, nor thy son, nor thy daughter, thy man-ser-
vant, nor thy maid-servant, nor thy cattle, nor thy stranger that
is within thy gates : for in six days the Lord made heaven and
earth, the sea, and all that in them is, and rested the seventh
day : wherefore the Lord blessed the Sabbath day, and hallowed
it. Honour thy father and thy mother ; that thy days may be
long upon the land which the Lord thy God giveth thee. Thou
shalt not kill. Thou shalt not commit adulteiy. Thou shalt
not steal. Thou shalt not bear false witness against thy neigh-
bour. Thou shalt not covet thy neighbour's house, thou shalt
not covet thy neighbour's wife, nor his man-servant, nor his
maid-servant, nor his ox, nor his ass, nor anything that is thy
neighbour's. And all the people saw the thimderings, and the
lightnings, and the noise of the trumpet, and the mountain
smoking : and, when the people saw it, they removed, and stood
afar off. And they said unto Moses, Speak thou with us, and
we will hear: but let not God speak with us, lest we die*'
^^ And ye came near, and stood under the mountain ; and the
mountain burned with fire unto the midst of heaven, with dark-
ness, clouds, and thick darkness." "These words the Lord
spake imto all your assembly in the mount, out of the midst of
the fire, of the cloud, and of the thick darkness, with a great
voice ; and He added no more : and He wrote them in two
tables of stone, and delivered them unto me. And it came to
pass, when ye heard the voice out of the midst of the darkness
(for the mountain did bum with fire), that ye came near unto
me, even all the heads of your tribes, and your elders ; and ye
said, Behold, the Lord our God hath showed us His glory, and
His greatness, and we have heard His voice out of the midst of
the fire : we have seen this day that God doth talk with man,
and he liveth. Now therefore why should we die? for this
great fire will consume us : if we hear the voice of the Lord our
God any more, then we shall die. For who is there of all
flesh that hath heard the voice of the living God speaking out
of the midst of the fire, as we have, and lived ? Go thou near,
and hear all that the Lord our God shall say ; and speak thou
unto us all that the Lord our God shall speak unto thee, and
we will hear it, and do it. And the Lord heard the voice of
Digitized by LjOOQIC
196 EPISTLE TO THE HEBREWa [CHAP. X. 19-Xn. »:
your words, when ye spake unto me ; and the Lord said unto
me, I l^ave heard the voice of the words of this people, which
they have spoken unto thee : they have well said all that they
have spoken. Oh that there were such an heart in them, that
they would fear Me, and keep all My commandments always,
that it might be well with them, and with their children for
ever ! Go say to them, Gkt you into your tents again. But as
for thee, stand thou here by Me, and I will speak unto thee all
the commandments, and the statutes, and the judgments, which
thou shalt teach them, that they may do them in the land which
I give them to possess it.'*^
With the facts of the case before us, we will find little diffi-
culty in explaining the language used by the Apostle in reference
to them. Indeed, the greater part of his description is borrowed
from the Mosaic history. The words rendered, "that burned
with fire," according to our translation, are a further description
of Mount Sinai. They may with equal propriety be rendered,
' the burning fire :' ^ Ye are not come to the material mountain
of Sinai, nor to the burning fire,' — a prodigious, supernatural
burning, which is called in Deuteronomy "the great fire of
God," and which reached up to heaven, from the midst of which
came forth the voice of Him who "is a consuming fire." The
" blackness and darkness " describes the lurid, murky state of
the atmosphere; the "tempest," the violent agitation of the
clouds by sudden gusts of wind. " The sound of a trumpet" re-
fers either to thunder, or to some supematurally produced noise
more resembling the piercing sound of a trumpet, and, from its
unnatural sound, more terrific than thunder. "The voice of
words" is the articulate voice pronouncing, from the midst of
the unearthly fire, the law of the ten commandments ; and so
awfully impressive was that voice, that when it ceased, the
Israelites earnestly requested Moses to intercede with God that
they might hear it no more.'
The Apostle notices in a parenthesis, that the prohibition,
1 Exod. xix. 1-xx. 19 ; Deut. iv. 11, v. 22-31.
* The description of PhDo is very graphic, and strikingly resembles that
of the inspired writer. Jlipra l\ at HKog, rd vtpl tov t^xoj^ UttvfAarwp-
yiiTO, KTVVotg fipoPTUf fAuI^ovaw n <5ffTi x«Pi/i' Am^, dorptt'^Zp h4f*yPt9tP etvyo
i Kiopo( rpoTW T^f flip fidctp M y^g ipiftim^ to U dXXo vufia vpog mi^ptop
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^T 11. § L] GENERAL EXHORTATION AND WARNING. 197
under a very severe penalty, of even touching the mountain,
greatly alarmed the people of Israel. " They could not endure
that which was commanded/' These words have by some been
referred to what goes before, as if it had been meant to state,
that the reason why the children of Israel desired to hear no
more " the voice of words," was that they could not endure the
laws which it had promulgated. But not only does what fol-
lows require that these words should be viewed in reference to
it, but it is obvious from the history that it was not the Zatr,
but the manner of its promulgation, which alarmed them. ".They
could not endure that which was commanded ;" t.«., it affected
them with intolerable terror. If even an irrational animal was
to be put to death in a manner which marked it as unclean,
something not to be touched, what might rational offenders ex-
pect as the punishment of their sin ? and if the violation of a
positive institution of this kind involved consequences so fear-
ful, what must be the result of transgressing the moral requisi-
tions of the great Lawgiver t
Another circumstance mentioned by the Apostle as strik-
ingly illustrating the terrific character of the giving of the law,
is that Moses was agitated with fear, even to trembling. " So
terrible was the sight, that Moses said, I exceedingly fear and
quake." The fact here referred to is not recorded in the Mosaic
history. It is indeed said, Exod. xix. 16, that "all the people
in the camp trembled" — a declaration including Moses. The
fear mentioned by Moses, Deut. ix. 19, — "For I was afraid of the
anger and hot displeasure wherewith the Lord was wroth against
you to destroy you" — was on a different occasion. The particular
fact to which the Apostle refers, like others mentioned by him
in his writings, seems to have been preserved by tradition, of
which, indeed, traces are to be found in the rabbinical writ-
ings.^ Of the truth of the fact here asserted by an inspired
writer, we can have no doubt. Moses, who had witnessed so
vypog dfirtiM^ TTVpog ovpatptov ^opef k»vp^ fitt^tt r» i» KVKh^ ov9Kiu^orrog,
^' All things, as was meet (in the presence of the Deity), were preternatural
and prodigious: deafening peals of thunder, meet vivid coruscations of
lightning, the sound of an invisible trumpet issuing hom a distant cloud,
like a lofty pillar resting on the earth, and its head in the height of heaven,
and a thick smoky cloud, produced by the force of celestial fire, darkening
the surrounding atmosphere."
* Vide Capell. in loc.^ et Wetstein, Gal. iii. 19.
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198 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XII. 29.^
many remarkable displays of the divine power and majesty —
who above every other mere human being had been accustomed
to intercourse with God, — even he was constrained, by the over-
whelming terror of the^ scene, to exclaim, " I exceedingly fear
and quake." ^
The circumstances of the giving of the law were in accord-
ance with its genius as a divine economy. The people of Israel
in a " waste, howling wilderness," standing in speechless terror
at the foot of a rugged mountain enveloped with black clouds,
now agitated by tempest, and now partially illuminated by
flashes of lightning ; while from the midst of a devouring fire,
towering above the summit of the mountain, and flaming up to
heaven, an unearthly trumpet uttered its spirit-quelling notes, and
the voice of Jehovah proclaimed the statutes of that all-perfect
law, which forbids sin in all its forms and degrees, and requires
the unreserved submission of the mind and heart, and the un-
deviating obedience of the whole life, — were a striking emblem
of the situation of all under that dispensation which was then
established — a dispensation of which the leading features were
strongly marked in these circumstances.
The material mountain is an emblem of its earthly and sen-
sible character : the clouds and darkness, of its obscurity ; and
the tempest and flaming fire, the fearful trumpet, and yet more
awful voice, of the strictness of its precepts, and of the severity
of its sanctions ; — the holiness and the justice of Jehovah being
plainly revealed, while but a very dim and imperfect manifesta-
tion was made of His grace and mercy.
The Apostle's statement, then, is equivalent to — ^The law —
the Mosaic economy — is a system, the leading characters of
which, marked in the circumstances of its establishment, are ex-
temaUty, obscurity, and severity ; and you as Christians are not
under this economy.'
He then goes on to describe the Christian economy in the
same highly rhetorical manner, under the emblem of a spiritual
mountain and city, whose names are borrowed from the moun-
tain and city dedicated to the divine service in the Holy
Land — Sion and Jerusalem; where is the spiritual temple of
1 The Apostle seems to refer to some well-founded tradition, as Stephen
seems to do when he represents Moses as tmpoiMi ytPOfAtvos at the bumiog
bush, Acts vii. 32.
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 199
Jehovah, the Judge, the God of all ; where " Jesus, the Me-
diator of the New Covenant," ministers; where the host of
angels, and the congregation of the first-bom redeemed from
among men, hold their holy and joyful assembly. And the fact
of the Hebrew Christians being under this economy is repre-
sented by their coming to this holy hill and city, and joining
this august convocation.
If this idea is distinctly apprehended, it will at once put an
end to the question, whether the passage before us refers to the
state of the Christian Church on earth or in heaven. It is
plainly a description of the whole economy — an economy which
extends both to earth and to heaven, and which, beginning in
time, will continue throughout eternity. The general sentiment
is, * In becoming Christians you have joined a holy and happy
society, at the head of which is the Father of spirits, and next
to Him Jesus, the Captain of our salvation, and under them the
whole host of holy angels, and the whole family of redeemed
men, whether on earth or in heaven.' Let us examine some-
what more minutely the particular expressions.
" Ye are come to Mount Sion, and to the city of the living
God, the heavenly Jerusalem." The literal Mount Sion was a
beautiful hill on the south-east side of Jerusalem, on one of
the eminences of which stood the temple : Ps. xlviii. 2. The
name is plainly here used figuratively. The Sion here spoken
of is a spiritual mountain, as contrasted with the mountain
which could be touched — the mountain which is spiritually^
called Sion, on which the Lamb stands with the hundred forty
and four thousand who have His Father^s name written in their
foreheads. The liteml Jerusalem was the divinely appointed
metropolis of the Holy Land, the seat of government and reli-
gion. Jerusalem's " foundations were in the holy mountains,"
and " as a city, was builded compact together." " Thither the
tribes went up, the tribes of the Lord, unto the testimony of
Israel, to give thanks to the name of the Lord. For there are
thrones of judgment, the thrones of the house of David." Jeru-
salem, like Sion, is here used figuratively for the heavenly
Jerusalem. As the people of Israel, pilgrims in a wilderness,
without fixed dwelling-place, trembling at the foot of a preci-
pitous mountain covered with clouds and darkness, are an em-
' TuvfiuTiJcif^ Rev. zi. 8.
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200 EPISTLE TO THE HEBREWS. [CHAP. X. 10-Xn. ».
blem of those under the law, the same people, dwelling safely in
stable habitations, in the magnificent and delightfully situated
city Jerusalem, enjoying all the advantages of a pure religion
and a stable government, are an emblem of those who possess
the privileges of the Gospel economy.
The emblem is highly significant. It marks the economy to
which they belong, as one which brings them into close and
delightful fellowship with God. They do not stand at the foot
of the mountain, while Jehovah dwells on its summit amid the
thick darkness and the devouring fire ; but they come even to
His seat, they dwell in His presence, they have constant access
to EUm. It marks, too, the permanence of that economy.
They dwell not in tents, but in " a city which has foundations,
whose builder and whose maker is God.'' These appear to me
the leading ideas : * Ye are brought into a state of permanent,
favourable intercourse with Jehovah ; ye are become citizens of
heaven.' All that follows is an expansion of that idea.
By coming to Moimt Sion and the New Jerusalem, they of
course mingle with the inhabitants of this divine city. These
are of two kind's : angelic and human. " Ye are come," says
the Apostle, ^^ to an innumerable company of angels." A careful
reader of the original text will see that the following, word,
"the general assembly," does not refer to the first-bom, but to
the angels. The words, literally rendered, are, " Ye are come
to myriads, the general assembly, of angels." Angels are*
unembodied spiritual intelligences, holding a higher place than
man in the scale of being. Those of them who kept their first
abode are described in Scripture under the names of seraphim
and cherubim — ^ burning ones, powerful ones,' — " principalities
and powers," " thrones and dominions." They dwell in God's
presence ; they " do His commandments, hearkening to the voice
of His word." Vast numbers of these holy beings were on
Mount Sinai at the giving of the law : Deut. xxxiii. 2. The
law was given by the ministration of angels. But the Israelites
did not come to them. They were at the bottom of the hill in
darkness, while the angels surrounded Jehovah in the inaccessible
light. "But," says the Apostle, "ye are come to myriads, to
the general assembly, of angels." The word rendered " general
assembly" properly signifies a solemn festal convocation, such
as was held by the Greeks at their pubUc religious games. The
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PART II. § 1.] GENERAL EXHORTATION AND WARNING. 201
general idea is, * You are brought into intimate relation with the
whole host of holy unembodied spirits/ By the mediation of
Jesus Christ, the Apostle informs us that it is the purpose of
God, " in the dispensation of the fulness of times," which is just
the Gospel economy, to " bring together into one" holy society
" things on earth and things in heaven." Christians come to
angels, not by sensible intercourse, but by spiritual relation. On
our being reconciled to God, we are reconciled to all His holy
creatures. They love us — we love them. We engage in sub-
stantially the same religious services ; we have the same joys.
Even in the present state, they, though unperceived by us,
minister to our welfare ; and in due time the barriers in the way
of immediate intercourse will be removed, and, equal to the
angels of God, we shall mingle with them in an unreserved in-
terchange of thought and feeling.
But angels are not the only citizens of the New Jerusalem.
We come to " the church of the first-bom, whose names are
written in heaven." The word rendered church is by no means
of so definite a meaning as that English word is. It designates
any assembly, whether sacred or civil. Here, I apprehend, it
refers to the whole body of truly good men on earth, viewed as
one great assembly. Many consider it as referring to the sacred
assembly of the upper world ; but they are afterwards described
as " the spirits of just men made perfect ;" and in the other
places of Scripture where persons are described as having their
" names written in heaven," or " in the book of life," they are
always spoken of as being on earth. The people of God are
termed " the first-bom " in allusion to what is said of Israel :
"Israel is My son. My first-bom." It marks them as dedi-
cated to the service of God, and the heirs of the " inherit-
ance incorruptible, uudefiled, and that f adeth not away." And
by their names being written in heaven, or enrolled in the
celestial album, we apprehend we are to understand that the
persons referred to are genuine Christians — ^men who have not
only been admitted to extemal communion, whose names are
not merely enrolled in the books of the nsible Church, but
who have been admitted to fellowship by the Great Head of
the Church, and their names inscribed in His book of life. The
idea is, 'In becoming Christians ye become connected with
the whole body of the faithful, an innumerable company out
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JOJ EPISTLE TO THE HEBBEWS. [CHAP. X. 19-Xn. 2flL
of many a kindred, people, and tongue. Every good man is your
brother.'
But, what is greater and more glorious still, you come " to
God the Judge of all." These words ought to be rendered, " to
the Judge the God of all." Christians approach, they draw
near, the Judge. The Israelites stood afar off, but the Christian
draws near — draws near with boldness — ^to the Judge ; for he
knows that He is " God in Christ, reconciling the world unto
Himself, not imputing their trespasses unto them." " The God
of all;" i,€.y the God of all the citizens of Sion — He "of whom
all the family in heaven and in earth are named." When it is
said He is their God, it means. He acknowledges them with
favour and approbation : Eph. iv. 6 ; Eom. iii. 29 ; Heb. viii.
10, xi. 16; Rev. xxi. 3, 7.^
They come also to "the spirits of just men made perfect ;"
i.e.f to the disembodied spirits of departed holy men, who, having
finished their coiurse, have obtained their reward. They who
by the faith of the truth become the subjects of the new
economy, " sit down with Abraham, and Isaac, and Jacob," and
all the prophets, and Apostles, and martyrs, and confessors, " in
the kingdom of their Father."
" One family, we dwell in Him ;
One Church, above, beneath ;
Though now divided by the stream —
The narrow stream of death."
We are bound together by the tie which binds us to one God and
one Saviour. We think along with them ; we feel along with
them. They love us ; we love them. It may be the intercourse
on their side with us even here is more intimate than we are
aware of ; and yet a little while, and the whole family will be
assembled in their Father's house, never more to go out forever.
Still further. Christians "come to Jesiis the Mediator of
the New Covenant, and to the blood of sprinkling, which speaks
better things than that of Abel." It may seem strange that
Jesus and His atoning blood should be mentioned last ; but it is
easy to account for it ; for it is by our coming to Him that we
are led to the spiritual Sion, and introduced to Sion's God and
^ Tholuck remarks : '^ I do not think that God is here mentioned as
xptrrs to enhance the idea of terror, but to point out God as the legislative
Head — ^th^ fountain of that law which binds together the ^ civitas coeleBtis/ **
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FART IL § 1.] GENERAL EXHORTATION AND WARNING. 20S
Sion's Citizens. We have already explained at large the mean-
ing of the phrases, "New Covenant," and "Mediator." Jesus
is the person who, in the new and better economy, interposes
between God and us, and does all that is necessary in order to
our obtaining its advantages and blessings. We come not to
the Aaronical priesthood, the mediator of the Old Covenant,
but to "Jesus the Mediator of the New* Covenant," who is
"such a Mediator and High Priest as becomes us ; holy, harmless,
and undefiled, made higher than the heavens," — "who being
the brightness of the Father's glory, and the express image of
His person, has by Himself purged our sins, and is set down on
the right hand of the Majesty on high ; being made so much
better than the angels, as He has obtained by inheritance a more
excellent name than they," — "worthy of more honour than
Moses," — ^liaving obtained a more excellent ministry than Aaron,"
— " a Priest for ever, after the order of Melchisedec."
The sentiment in the last clause might have been expressed
thus : " Who hath sprinkled us with His own blood ;" but the
Apostle prefers to speak of the blood of expiation separately.
" The blood of sprinkling^' is just the blood by the sprinkling
of which the individual was so purified that he might lawfully
approach unto God. " The blood of sprinkling" is jast the
obedience to the death of the Son of God. That blood shed ex-
piates guilt, makes it a just thing in God to pardon sin ; that
blood sprinkled on the conscience — i.e., the truth in reference to
this expiation understood and believed — removes the jealousies
of guilt, produces love to God, and enables the sinner to wor-
ship with acceptance and delight. They have such an interest
in His atonement as enables them to "draw near with bold-
ness to the throne of grace."
That blood " speaks better things than that of Abel." ^ The
language is figurative, but not obscure. Abel's blood cried for
^ The Apostle iises W«f instead of x«/y^;. The one word is more full
of meaning than the other. It conyeys the idea of freshness — perpetual
freshness and vigour. What is xouvn may become x«x«/« ; but A» and
vothottti are incongruous ideas.
* Griesbach considers the reading to'A/SiX as equal to the T. R. In
some MSS. rot/ is found. ' Abel by his blood/ and ' the blood of Abel/ mean
the same thing. The phrase, leetfoi top "AfitT^^ is just «■ S to »I/xm tow'A/SiX
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>i
204 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
vengeance — ^for the infliction of punishment on the murderer ;
but the blood of Christ proclaims peace and salvation. The
voice of Abel's blood drove Cain away from God ; but the voice
of Jesus' blood invites us, and, when sprinkled on the conscience,
constrains us, to come near. It is a very unnatural interpreta-
tion to refer " the blood of Abel" to the blood of his sacrifice.
His sacrifice, as typicalj spoke the same things, though not so
distinctly, as what is here termed " the blood of sprinkling."
It spoke, though in enigmatical language, of atonement, and
reconciliation, and pardon, and salvation. — Such is the contrast
between the former and the latter dispensation. There, all is
awful, terrible, and threatening ; here, all is gracious, alluring,
and animating. What folly to adhere to the former 1 what
absolute madness to renounce the latter ! It is impossible to con-
ceive a more appropriate conclusion to the exhortation to per-
severance than this comparative view, and the awfully impressive
exhortation with which it is followed.
The words which follow — ^vers. 25-28 — ^appear to me to be
the conclusion of the body of the Epistle (the thirteenth chapter
having much the appearance of a double postscript), and ad-
mirably comports with the place it holds. The Epistle com-
mences with the declaration that the Gospel is the completed
revelation of the divine will respecting the salvation of men, —
a revelation made not by man or angel, but by the Only-begotten
of God ; and it closes with a solemn exhortation to beware of
treating such a revelation in a manner unworthy of its cha-
racter, as the ultimate manifestation of the mind of God, made
by that Eternal Word of life who was in the beginning with the
Father, and who has 'declared Him unto men. The first and
the last paragraphs of the Epistle, properly so called, bind to-
gether as it were all the intervening statements, Ulustrations, and
arguments. " God, who at sundry times spoke to the fathers by
the prophets, hath in these last days spoken to us by His Son."
" See, then, that ye refuse not Him that speaketh."^
The interpretation of the whole passage depends on the re-
ference which we give to the phrase. Him that speaieth. By
^ In reading such a passage as this, who does not feel the justice of the
burning words of that accomplished scholar Burmann ? *^ Quis unquam
divinaa iUas, et ubertate et suavitate sermonis affluentes, beati PauH
Epistolas,— quis sacras ejus ad populum, vel ad Christianorum catum, c<m*
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PART n. § 1.] GENERAL EXHORTATION AND WARNING. 205
some interpreters, the appellation has been considered as having a
different reference each time it is used. They have supposed the
Apostle's meaning to be, ^ Beware of neglecting or despising the
warning of him who now speaks to you/ i,e.y of the Apostle
himself ; ^ for if they escaped not who neglected or despised
him who spoke on earth' — ue.y Moses, or, as some strangely think,
Abel, — * how shall we escape if we neglect or despise Him who
speaks from heaven? * i.e., Jesus Christ. Others refer the phrases,
" Him that speaketh," and " Him that speaketh from heaven,"
to Jesus Christ; and "him that spake on earth" to Moses.
It appears to us far more simple and natural to consider the
phrase, " Him that speaketh," as referring to the same person in
all the three instances ; and that the person referred to is Gody
as the Author of all revelation. " God, who at sundry times,
and in divers manners, spake to the fathers by the prophets,"
and who " now in these last days speaks to us by His Son," who
is " the brightness of His glory, and the express image of His
person," and " who, having purged our sins by Himself, is set
down on the right hand of the Majesty on high." " He who
speaketh " is the general appellation ; and " He that speaketh on
earth" and "He that speaketh from heaven," or "He speaking
on earth" and " He speaking from heaven," are not two dif-
ferent speakers, but the same speaker speaking in different cir-
cumstances.^ These remarks, distinctly understood, will carry
light throughout the whole paragraph.
When God is here termed " He that speaketh," the idea in-
tended to be conveyed is, Christianity is a divine religion : the
declarations of the Apostles are a revelation of the will of God.
It is precisely the same sentiment which is more fully expressed
in the beginning of the second chapter : * A great salvation has
been made known to us : it began to be spoken by the Lord ;
it has been confirmed by them who heard Him ; and God has
borne testimony, both by signs and wonders, and divers miracles,
clones, Bine ingente animi commotione legat? etin mazimam adinirationem
tradnctna non exclamet. eximiam dicendi vim ! uberrimum eloquentis
flamen ! Deo ipso dignum et convenientem sermonem ! *^ — Orat, de eh-
quentia et poetica^ p. 26.
^ CarpzoY justly remarlcs : '* In monte Sinai eadem 0a9fi fyif^arap, idem
terram concnssit Xoyoft qui coelum bug tempore commovebit. Verba
Haggsei ii. 7, laudata ad v. 26 et sumpta ibi de Deo Patre, hoc etiam loco
Boadent de Eo snmi, ne gabjectum diveroum eabaadiatur."
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206 EPISTLE TO THE HEBREWS. [CHAP. X. 19-XII. 20/
and gifts of the Holy Ghost, according to His will/ Christ is
to be considered as the Messenger of His Father. God spoke
by Him. He was the Prophet of whom Jehovah spoke to Moses
when He said, "I will put My words in His mouth, and He
shall speak unto them all that I conunand Him. And it shall
come to pass, that .whosoever will not hearken unto My words,
which He shall speak in My name, I will require it of Him."
The " voice from the most excellent glory," proclaiming, " This
is My beloved Son, hear ye JEKm," declared the words of Jesus
the voice of God ; and His declaration was, " The words which I
speak are not Mine, but His that sent Me." And in the same
manner, the doctrine of the Apostles was the voice of God ; for,
says our Lord, " He that heareth you, heareth Me ; and he that
heareth Me, heareth Him that sent Me." To " refuse Him that
speaketh," then, is just not to attend to, not to believe, not to
obey the Christian revelation, as the voice of God.
Against this sin the Apostle cautions the Hebrews : " See,"
then, " that ye refuse not Him that speaketh." ^ Beware of in-
attention, unbelief, and disobedience in reference to the Chris-
tian revelation. Consider that it is a divine revelation — a di>'ine
revelation on the most important of all subjects- — a divine re-
velation of the completest form-r-a divine revelation by the most
exalted of messengers ; and consider all this, see that ye neglect
and despise it not.'
The exhortation is enforced by a fact and an argument.
The fact is, " They who refused Him speaking on earth escaped
not;" the argiunent is, "If they escaped not who refused Him
speaking on earth, much more shall not they escape who refuse
Him speaking from heaven." Let us attend to these in their
order.
The * fact is, " They who refused Him speaking on earth
escaped not." God " speaking on earth" seems to me nearly
equivalent to — * God making a revelation of His will by means of
men ; God speaking to the fathers by the prophets.' The phrase
includes — it probably directly refers to — the revelation of the
divine will by Moses ; but I do not see any reason to limit it to
that particular revelation. " They who refused God speaking
on earth did not escape ;" they met with " a just recompense of
reward," and especially " they that despised Moses' law died with-
out mercy." " Wit^ many of them," says the Apostle, " God
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rART n. S 1.] GENERAL EXHORTATION AND WARNING. ^0/
was not well pleased"— the reason was, they refused Him speak-
ing to them, — " and they were overthrown in the wilderness."
The Old Testament history is full of illustrations of this state-
ment, that " they who refused God speaking on earth did not
escape." Many of them were punished in a most exemplary
manner on earth, and such of them as died impenitent are suffer-
ing the vengeance of eternal fire.
The fact is in itself sufficiently alarming; but it lays a
foundation for a still more alarming argument. " If they who
refused Him speaking on earth did not escape, much more shall
not we escape," says the Apostle, " if we turn away from Him
speaking from heaven." As for God to speak on earth, is to
speak — ^reveal His will, by the instrumentality of men ; so, for
God to speak from heaven, is to reveal His will by the instrumen-
tality of a divine Person — His own Son, — one who, even when
on earth, was in heaven, and who, in His glorified human nature,
is now " at the right hand of the Majesty on high." The reve-
lation referred to is the Christian revelation, the completion of
which was given by our Lord after His ascension from earth to
heaven. The Apostles had the mind of Christ. He came by
them " preaching peace to them who were afar off," as well as
^^ to them who were nigh." There is a double argument in the
Apostle's words : ' If they were punished because they refused
Him, we will be punished if we refuse Him, — if they were
punished who refused Him speaking on earth, much more will
we be punished if we refuse Him speaking from heaven.' The
superior dignity of the Messenger, and the superior importance
of the message, which the employment of such a Messenger
necessarily implies, make it equitable, and that, under the
government of a righteous God, makes it certain, tliat our
punishment will be more severe than theirs. What must be
the measure of the severity, if it corresponds to the value
of the salvation rejected, and the dignity of the Saviour de-
spised! Let us recollect that these awful words are not less
applicable to us than to those to whom they were originally ad-
dressed. God speaks to us from heaven ; for He speaks to us
by His Son. In this precious book we have the voice of God in
heaven ; and His merciful exhortation is still, ^^ After so long a
time, To-day, if ye will hear My voice, harden not your hearts."
^^ Now is the accepted time ; now is the day of salvation."
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208 EPISTLE TO THE HEBREWS. [CHAP. X. 19-Xn. 29.
We enjoy privileges of incalculable value, in having the Chris-
tian revelation, — of incalculable value, when we contrast our
circumstances with the Jews under the law, and still more when
we contrast them with those of the heathen nations. But if
we " refuse Him who speaks," we will have reason to envy
throughout eternity the comparatively tolerable doom of the
disobedient Jew and the wicked heathen. ^^ How can we escape,
if we neglect so great salvation ?"
It has sometimes occurred to me, that the Apostle, in the
words now before us, carries forward the imagery of the pre-
ceding paragraph, and that he contrasts God speaking from the
material mountain Sinai, and establishing a carnal and tempo-
rary economy, and God speaking from the spiritual mountain
Sion, and establishing a spiritual and everlasting economy. This
limits the reference of the words, " speaking on earth," to what
took place at Sinai, and " speaking from heaven" to the revela-
tion made by God through Jesus Christ, exalted to heaven,
when the new economy was established. In this case the force
of the argument is, — ' If those who disobeyed Jehovah, speaking
on earth respecting an earthly and temporary economy, were
punished, surely much more will they be punished who disobey
Him speaking from heaven, respecting a spiritual and everlast-
ing order of things.' This view of the passage seems best to
harmonize with what follows, in which the different effects of
the voice of God on earth and the voice of God in heaven are
very graphically described.
With regard to the voice of God on earth, it is said that it
" shook the earth." ^ I cannot doubt that the language here was
suggested by the fact, that at the giving of the law the moun-*
tain of Sinai and its neighbourhood were shaken by an earth-
quake. At the same time, as the material mountain is plainly
emblematical of the external economy which was established
then, the shaking of the earth is emblematical of the change
which took place in the establishment of that economy. Shak-
ing is emblematical of change ; shaking the earth, of external
change. A most important change took place at the giving of
the law. The external state of the Jewish people was most
materially altered, — high and important privileges were con-
ferred on them ; but great and glorious as was the change, it did
^ Ovi ^«fyi) r^jr y^9 ir«Af t/^f rirt, is a complete elegiac verse. — Carfz.
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PABT n. § Ij GENEBAL EXHORTATION AND WABNING. 209^
not extend to heaven. The promise — ^the economy which God,
immediately after the fall, had established in reference to man's
spiritual and eternal interests — ^remained unchanged. The eco-
nomy established at Sinai, viewed by itself y was a temporal and
temporary covenant with a worldly nation, referring to tem-
poral promises, an earthly inheritance, a worldly sanctuary, a
typical priesthood, and carnal ordinances.
The voice in heaven produces more extensive and more per-
manent effects. It shakes both earth and heaven — effects a
change both on the external and spiritual circumstances of those
who are under it ; and it effects a permanent change, which is to
admit of no radical essential change, for ever. The Apostle,
according to the wisdom given to him, does not in plain direct
terms assert the complete abolition of the Mosaic economy, and
the establishment of a spiritual and perpetual order of things in
its room ; but he refers to an ancient oracle, in which the extent
and nature of the change which was to take place on the coming
of the Messiah are described ; and thus in the least offensive man-
ner introduces an important doctrine, to the reception of which
the prejudices of the Jews opposed very'powerful obstacles.
^< But now He hath promised." The word now does not
denote the period when the promise was made, but the period to
which the promise refers, which was nowj opposed to theuy when
the law was established. It is equivalent to — ^ But with regard
to the present period, which is the commencement of a new order
of things. He has promised, saying.' This use of the word nom
in the Apostle's writings is common : Bom. iii. 21, xvi. 26. The
passage referred to is Hag. ii. 7^ ^^ And I will shake all nations^
and the Desire of all nations shall come : and I will fill this
house with glory, saith the Lord of hosts ;" — a passage admitted
by the Jews to refer to the coming of the Messiah.
" To shake heaven and earth," is in Scripture often expres-
sive of a very great change. Here, however, the meaning is
obviously more definite ; it is a shaking heaven and earth as
contrasted with a shaking earth only. Some interpreters con-
sider these words as referring to events yet future, — the changes
which will usher in the consummation of all things ; but it is
plain the Apostle considers the shaking as past, and as having
produced its effect in the establishment of ^^ a kingdom which
<;annot be moved." Some interpreteip would refer these words
VOL. II.
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210 EPISTLE TO THE HEBREWS. [CHAP. X Ih-XTL 29.
to the miraculoas changes, both in the visible heavens and in
the earth, by which the comm^cement of the Christian dispen-
sation was distinguished ; others, to the poUtical and ecclesiastical
changes which it produced* We think it much more natural to
understand the words as equivalent to — ^ I will make a great
change, not only in the external, but in the spiritual state of the
Church.' The earth was shaken ; i^^ the external form and
state of the Church was completely altered. But that was not
all: the heavens were shaken; a clearer and more extensive
revelation of spiritual truth was made,-*-^a more abumdaht and
powerful dispensation of divine influence was given. The whde
system of the Church was put into a new order. He who sits
upon the throne saith, ^ Behold, I make all things new.'^
But the Apostle refers not only to the extent of tiie change^
but also to its permanence^ especially as tiiat permanenocy estal>-
lished as it is by change, involves in it the entire abrogation of
the state of things whose place the new economy occupies The
ancient oracle not only indicates the extent, but the permanence
of the change ; " for,'' says the Apostie, " this word," iir orade^
" Yet once unore^^ — ^tte Apostie quoting only the first wm^is^
while he plainly refers to the whole passage, thongh his argu-
ment is more particularly grounded, on the words, ^^ Yet met
more^^ — ^^ this word. Yet ane4 more^ signifieth the removing of
those thii^ that are shaken, as of things that are made, thai
those things whidi cannot be shaken may remain.'^ The gene*
ral idea is : The language intimates that this shaking of the
heaven and earth of the Church is to be the last shaking;
and, of course, that notiiing in her constitution henceforward
remains of a perishable kind — or that cim be shaken ; all is
permanent and immovable. The order of things now intro*
duced is not, like that which preceded it, to give way to an*
other. The things which are shaken are removed. The things
«haken are the earth and the heaven of the Church ; that is^
the external and the spiritual state of things : they are to be so
shaken as to be removed ; a complete change is to take place.
The law was added to the promise as a temporary appendage,
and did not abrc^te it ; but the Goqpel takes the place of the
law, and thus abolishes iL The law was but a change on th$
earth of the Church, and left the heaven^ which was regulated
by the promise^ unshaken, unchanged ; but the Gospel reaches
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PART n. S 1.] GENERAL EXHORTATION AND WAR^^INQ. 211
both the earth and the heavm of the Churchy and ^^ old things
pass away, and all thmgs become new."
The clause, *^ as of things which are made," is considerably
obscure. The *^ things that are shaken" — the state of the
heaven and the earth of the Church under the former eco-
nomy — " are removed, as things which are made " *^ Things
that are made;" what is the meaning of thist Some have
considered these words as equivalent to — ^ frail, perishing
things,' as things of a corporeal and created kind generally are :
^ The heavens and the earth of the Church under the old
economy were like the material heaven and earth : they were to
perish. But the new heavens and earth, which were to be the
result of this ultimate shaking, were to endure for ever.' They
consider the Apostle's idea as the same as that of the prophet,
when he says, in reference to the very same event, " Lift up
your eyes to the heavens, and look upon the iearth beneath ; for
the heavens shall vanish away like smoke, and the earth shall wax
old like a garment, and they tiiat dwelt therein shall die in like
manner : but My salvation shall be for ever, and My righteous-
ness shall not be abolished."^ The only diflSculty here is in get-
ting these ideas out of the word made. Others, with much less
probability, have explained the word as equivalent to — destined,
or doomed ;' and others, as equivalent to — * fashioned so as to
make a great show ;' and others have, without any sufficient
reasons, suspected a slight change in the text, and that the word
originally written by the A{)ostle was one which signifies labour^
ing^ like a ship tossed in the waves, ready to go to jHeces ; or to
vary the figure, and use the words of the Apostle, ^^ become old,
and ready to vanish away." Admitting the first mode of inter*
pretation, the words, ^^ that those things which cannot be shaken
may remain," are equivalent to-— ^ so that those things which
cannot be shaken may remain ;' z.«., the declaration in the pas-
sage, that the change referred to is to be the ultimate change in
the state of the Church, is an intimation that fiie things which
remain unchanged by it are to remain unchanged for ever.
I cannot help thinking that the words, " as of things which
are made," are not to be viewed as a separate clause, but as
most intijmately connected with what follows. " Things which
were made, in order that the things which cannot be shaken
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ii2 " EPISTLE TO THE HEBREWS. [CHAP. X. IJ-XIL 29.
might remain/' is the description of the heavens and earth of
the Church under a former dispensation. They were made not
to continue ; they were made in reference to a system which was
to continue ; and when they had served their purpose, they passed
away. Just as, in building a bridge across a wide ravine or
mighty river, there is a cumbrous and unsightly mass of scaf-
folding and enginery erected, till the work is completed and
the key-stone fixed; and then there is a shaking among the
scaffolding, till it gives way, and is entirely removed. It seems
a work of entire destruction ; but it is but the removal of what
was never anything better than necessary preparation — what,
now that the end is gained, is unsightly encumbrance.^ And now
the work of art, which had been but obscurely seen when rising
to perfection, bursts on the delighted eye, self-supported, —
" Like the cerulean arch we see,
Majestic in its own simplicity."
Everything in the new dispensation is solid. We have not
the emblem of Divinity, but God Himself ; not a typical expia-^
tion, but a real atonement ; not bodily purifications, but spiritual
holiness: all is spiritual, all is real, all is permanent. How
happy is the individual who is interested in this new and better
economy I The living during the period of this economy does
not secure an interest in its blessings ; the belonging to a visible
society called a church does not secure an interest in its
blessings. He who belongs to this new creation must himself
become ** a new creature ;" he *^ must be bom again ;" he
must be " transformed, by the renewing of his mind." Faith
in the truth as it is in Jesus is the only way in which we can
be introduced into this new and better world, and be made par-
ticipants of its high and holy blessings. Just in the degree in
which we understand and believe the truth do we become par-
ticipants of these blessings. And now " may the God of our
Lord Jesus Christ, the Father of glory, give unto you the spirit
bf wisdom and revelation in the knowledge of Him : the eyes of
your imderstanding being enlightened ; that ye may know what
^ A similar meaning is brought out by connecting /itipfi with r«^ amx,<,
not with Td fbi a»x. \ thus, ^' The removal of the things which were made,
that — for the purpose that — ^they might wait for the things that cannot be
shaken, — ^remain imtil these came, or were established, and no longer." —
Bauldrt, quoted by Carpzov.
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PART n. § t] GENERAL EXHORTATION AND WARNING. 213
18 the hope of His calling, and what the riches of the gloiy of
His inheritance in the saints, and what is the exceeding great*
ness of His power to us-ward who believe, according to the
working of His mighty power, which He wrought in Christ,
when He raised Him from the dead, and set Him at His own
right hand in the heavenly places, far above all principality, and
power, and might, and dominion, and every name that is named,
not only in this world, but also in that which is to come ; and
hath put all things under His feet, and gave Him to be the head
over all things to the Church, which is His body, the fulness of
Him that filleth all in all."^
The concluding words of the chapter contain in them an
account of the practical improvement which the Apostle wished
the Hebrew Christians to make of the view he had given them
of the glories of the Gospel economy. Vers. 28, 29. " Where-
> fore, we receiving a kingdom which cannot be moved, let tig
have grace, whereby we may serve God acceptably with rever-
ence and godly fear : for our God is a consmning fire."
To "receive a kingdom," is to be invested with royalty — ^to
be made a king; and to "receive a kingdom which cannot be
moved," is permanently to be invested with royalty — to be made
a king for ever. From the connective particle, wherefore^ it
is plain that to receive an immovable kingdom is but another
mode of expressing what is meant by " coming to Mount Sion,"
etc It is another figurative mode of expressing the privileges
and honours which, under the new economy, men obtain by the
faith of the truth as it is in Jesus.
It is a common thing in Scripture to represent the privileges
and honours of Christians under the figure of a kingdom. The
figure is, however, not always employed in the same way. Ver}-
frequently the whole of the new economy is represented as it
kingdom : "the kingdom of God" — "the kingdom of heaven."
Of this kingdom Messiah is the Prince, and true Christians are
the subjects. When a man believes the Gospel, he enters into
this kingdom, and becomes a partaker of its numerous and in-
valuable rights and privileges. At other times the blessings
enjoyed by Christians are represented under the figure of a
kingdom ; and in this case they are represented, not as subjects,
but as kings — ^possessors of royalty. They are " a royal priest*
» Eph. L 17-28.
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SU EPISTLE TO THE HKBBEW8. [CHAP. X. 19-XIL 2d.
liood.;*' they " reign in life by Christ Jesus;" they are " kings and
priests." It is plainly in the last way that the figure is employed
in the passage before us. " We," says the Apostle — ^that is, ob-
viously, we Christians — "have received a kingdom" — ^have been
invested with royalty — have been made kings.*
Royalty is the most exalted form of human life. The kingly
state is the most dignified known on earth ; and, however mis-
takenly, men have been accustomed to consider royal happiness
as the consummation of mortal blessedness. When the Apostle
says, then, " We have received a kingdom," he means, in plain
words, we have obtained happiness and honour, of which the
most dignified and happy state known among men affords but
an imperfect representation. And who that knows the truth on
this subject, and is capable of rightly appreciating the value of
things, can hesitate as to the justness of the Apostle's repre-
sentation t To enjoy the peculiar favour of, to be admitted to
familiar intercourse with, the greatest and best of beings ; to be
associated with angels and " the spirits of just men made per-
fect;" to have the inheritance of the world; to be secured that
everything in the universe is ours, so far as it is necessaiy to
promote our true happiness ; to be loved and esteemed by all the
wise, and holy, and benignant beings in the universe, — surely
this is real dignity, true happiness. This is royalty indeed; and
" this honour" — this felicity — " have all the saints."
But they not only receive a kingdom, but ** a kingdom which
cannot be moved ;" they not only are made kings, but " they
shall reign for ever and ever." The privileges conferred on
them are indefeasible privileges, they never can be taken from
them. Jehovah said to Israel, when at Sinai He constituted
them His people, "Ye shall be to Me a kingdom of priests ;"
but the kingdom bestowed on them was a kingdom which could
be moved. It was shaken ; it was removed. The royal, sacred
dignities of Israel after the flesh are no more ; they have passed
away with the economy out of which they originated. But it is
otherwise with the kingdom of which we Christians, by the be-
lief of the truth, become possessors. The blessedness and the
honour arising from the favour, the image, and the fellowship
of Jehovah, are substantial and real. The vicissitudes of time
cannot affect them ; over them death can have no power; and
^ 0^0^ y»p xeb^afiui^ fimfiXtUr, 2 Mac. x. 11.
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PABT II. § 1.] GEKEBAL BXHOBTATIOK JlSD WAENIKG. 815
eUgni i iy will but derdop their exeellenoe and demonstrate their
indestructibility* Well then might the Apostle say, " We have
received a kingdom which cannot be moved." We have been
made kings nnto God, and we shall reign for ever and even
We have obtained, throngh the faith oi the trath, privileges
and honours of the very highest kind ; and they are stable as the
throne, endless as the years, of Him who has conferred them.
Privilege and duty are closely, are indissolubly connected*
The more valuable the privilege, die stronger the obligation to
gratitude and obedience to Him who has graciously conferred
it. This is a principle which pervades the whole of the Apostle's
writings ; and we find him applying it here when he says,
<^ Wherefore, we having received" — 1.«., ance we have received
— -^ a kingdom which cannot be moved, let us have grace, wher^
fcy we may serve God acceptably with reverence and godly fear :
for our Gt>d is a consuming fire."
The exhortation, ^< let us have grace," has been variously in-
terpreted. Grace, in the language of systematic theology, is
divine influence ; and it is common to understand the exhorta-
tion as if it were — ^ Let us seek divine help, which is necessary in
order to our acceptably serving God, and which we shall obtain
if we Seek it.' This is good enough sense, but it is impossible to
bring it out of the Apostle's words. It gives to the word grace
a sense which it is very doubtful if it ever has in Scripture ; and
to the phrase, katoe graee^ a meaning which it is certain it never
has. Grace in Scripture signifies the free favour of Grod. That
is its primary and proper signification ; but it is often used to
denote particular manifestations of the divine favour, — ^in other
words, divine benefits. It has been supposed that here it refers
—as in die passage, " We beseech you that ye receive not the
grace of God in vain" — ^to that remarkable manifestation of the
divine favour, that invaluable divine benefit, the revelation of
merqy ; and that the word hojce is here— -as it is apparently in
some passages of Scripture, 1 Tim. i. 19, iii. 9 ; Rev. vi. 9 —
^equivalent to hold; and that the Apostle's exhortation is, ^ Let
us hold fast that divine favour, die revelation of mercy, by
means of wUch we have obtained the kingdom which cannot be
moved; let us continue stedfast in the faith, notwithstanding
all the temptations to apostasy to which we are exposed, by
which contuiued faith abne we can serve GxkI acceptably.'
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216 EPISTLE TO THE HEBREWS. [CHAP. X 19-Xn. 2SF.
This also gives a glDod sense^ but it is not the sense which the
words naturally suggest.^
The phrase translated have grace is idiomatical (like the Latin
ago gratias)y and is used to signify, ^to be grateful, to express
gratitude.' Of this use of the phrase we have a number of in-
stances in the New Testament* Luke xvii. 9, " Doth he thank ? " *
literaUy, 'Does he have gracef 1 Tun. i. 12, ''I thank;''^
literaUy, 'I have grace.' 2 Tim. i. 3, "I ihank;'' literally, 'I
have grace.' This, I apprehend, furnishes us with the key to
the expression. ' Let us be thankful ; let the reception of bless-
ings so invaluable excite a corresponding gi*atitude.' '^ Having
received a kingdom which cannot be moved, lei us be thankful."
CrTotitude is, as it were, the soul and the sum of the Chri9<>
tian's duty. Where it is absent, no duty can be performed
aright ; wh^re it is present in due energy, every duty will be
performed aright. The duty which the Apostle enjoins on the
Hebrew Christians he himself habitually performed. Who can
read his Epistles without being struck with the deep, habitual
gratitude which he discovers to Jesus Christ, and to God as the
^Ood and Father of Jesus Christ! '^ I thank God," exclaims he^
^ through Jesus Christ our Lord." ^ Thanks be to Gody who
giveth us the victory through our Lord Jesus Christ." " Thanks
be to God for His unspeakable gift.*^ How frequently, ha#
affectionately, does he urge this duty on Christians ! '^ Give
thanks always to God and the Father in the name of Jesus
Christ."^ '^ Give thanks to the Father, which hath made us
meet to be partakers of the inheritance of the saints in light ;
who hath delivered us from the power of darkness, and hath
translated us into the kingdom of His dear Son." The Apostle's
exhortation, then, is, 'Let us be grateful to Him who has con*
ferred on us blessings so rich and honours so high — who has
given us a kingdom, a kingdom which cannot be moved.'
Let us be grateful, " that we may serve God acceptably."
The words, " whereby we may serve God acceptably," are paren^
thetical, and contain the reason why we should cultivate grati*
tude to Him who has conferred on us such benefits. We ought
to serve Him. Our service will be of no use if it is not accept*"
' It would, I apprehend, require the article : r^r x^p/i^t instead of x^ptv^
* Bom. viL 26 ; 1 Qor. XV. 67 ; 2 Cor. ix. 15. *Eph.v. 2<L -i
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PART n. S 1.] GENERAL EXHORTATION AND WARNINO. 217
able; and it cannot be acceptable if it is not the restilt of'
gratitude, the expression of thankfulness. The word rendered
^' serve" ^ God, properly refers to religious worship. I do not
■think that it is here to be restricted to religious duties properly
so called ; but I apprehend it is used to express the idea, that
every duty cm the part of a Christian should have a religious
character. Wliatever he does should be in the name of the
Lord Jesus, giving thanks to God the Father through Him.
The presenting of himself a living sacrifice to God in all the
duties of life, is "rational worship."* The Christian, though in-
vested with royal dignity, must remember that there is a King
of kings, and that his true honour, as well as duty, consists in
serving Him. External acts of duty will serve no good purpose
if they are not acceptable ; t.e., if they are not regarded with
complacency by Him to whom they are performed. Now they
will not be regarded with complacency by Him, unless they are
the expression of gratitude. The only homage which is accept-
able to Him is the homage of the heart — of the heart penetrated
with gratitude for His '* unspeakable gift," and of which the
native language is, ^ We love Him who hath so loved us.'
But while the Apostle calls on the Hebrew Christians to be
thankful, seeing they have " received a kingdom which cannot
be moved," he calls on them to be thankful "with reverence
and godly fear." Their gratitude and its expressions were not
to be of that h'ght character which the reception of temporal
and temporary blessings is calculated to excite, but of that
grave, chastened, solemn, sublime character, which corresponds
with the spiritual, heavenly, and eternal benefits that had
been conferred on them. There is something awful in every-
thing connected with God ; and when Christians rejoice, they
should "rejoice with trembling." When a Christian considers
how the blessings which he enjoys were obtained, such a mani-
festation of the divine holiness and righteousness, as well as
benignity, is brought before the mind, as, while it does not in
the slightest degree impair his joy in the Lord and his con-
fidence in His mercy, excites an overwhelming sense of His in-
finite majesty and purity, and induces him to say, " Who shall
not fear Thee, and glorify Thy name? for Thou only art holy"
The ground of that holy fear, with which our grateful, joy-
^ Xarptvttfitp* ^ Xpytxi "Kmr filmy Bom. xii. 1.
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218 EPISTLE TO THE flEBREWS. [CfiAP. X. 19-XlI. 29.
ful services to Him who has given us ^a kingdom that cannot
be moved " should be accompanied, is stated in the concluding
verse of this chapter: "For our God is a consuming fire.**
Hence the necessity and propriety of ** reverence and godly
fear.*' The Apostle obviously refers to the words of Moses^
Dent. iv. 24, where God is termed a consuming fire. The ideas
intended to be conveyed seem to be absolute moral purity, con*-
"nected with irresistible power. Our God is glorious in holiness,
and inflexible in justice. He will "by no means clear the
guilty," without complete satisfaction to the injured honours of
law and government. He shows BKmself " a consuming fire**
in not sparing His Son when He took our place, but wounding
and bruising Him even to the death, "the Just One in the room
of the unjust ;** and He shows Himself "a consuming fire*' in
punishing with peculiar severity those who neglect and despise
the revelation of grace, reigning through righteousness unto
eternal life. The God of the law and the God of the G^wpel is
the same God — unchanged, unchangeable. His mercy beams
forth more gloriously in the Gt)spel than in the law, but His
holiness is not obscured by the effulgence of His mercy. No,
the displeasure of God against sin is more strongly marked in
the sacrifice of His Son, than in all the hecatombs of victims
which bled on the Jewish altars; and we may rest assured,
that " if he who despised Hoses' law died without mercy, he
will be accounted worthy of much sorer punishment, who treads
under foot the Son of God, treats as unclean the sanctifying
blood of the covenant, and does despite to the Spirit of grace."
The Grospel despiser, the impenitent apostate, will find that there
is no wrath like the wrath of contemned, abused mercy, and
that it is indeed " a fearful thing to fall into the hands of the
living God." The belief of the infinitely energetic holiness of
God, manifesting itself both in the sufferings of Christ and in
the peculiarly sore punishment of the despiser and neglecter of
the Gospel, is admirably fitted to produce that " reverence and
godly fear," which is in perfect harmony with that grateful love
which arises from the faith of the truth as it is in Jesus.
It is a just remark of a judicious expositor and divine,
" Gk)d does not leave our compliance with the Gospel merely to
the generosity and gratitude of the human heart ; for, however
noble these principles are, the hearts of believers themselves are
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PilRT XL S 2.] PARTICULAB EXHORTATIONS. 219
not always under their vigorous influence. Indeed, the human
heart is not so generous and grateful in this imperfect state as
many imagine ; and he must be a stranger to his own heart who
does not feel this. We need to have our fears as well as our hopes
stimulated, and the Gospel affords sufficient motives for both."^
Let us then, in the careful study of the character of GK>d, as
manifested in the person, work, and doctrine of our Lord Jesus
Christ, the great Revealer of Divinity, lay our minds and hearts
open to all the motives, of whatever kind, which it suggests ;
and having obtained such high and holy privileges, and such
*^ exceeding great and precious promises," let us " cleanse our-
selves from all filthiness of the flesh and of the spirit, and per-
fect holiness in the fear of God.'*
§ 2. Particular Exhortations. Chap, xiii. 1-14.
This chapter may be considered as dividing itself into two
parts, — the first being an exhortation to a variety of duties, the
second being the conclusion of the Epistle. The duties en-
joined are some of them morale and others religious. The moral
duties recommended are— the love of the brethren, and its ap-
propriate manifestations in hospitality towards strangers and
sympathy with sufferers ; chastity ; freedom from covetous-
ness ; contentment ; a grateful recollection and pious improve-
ment of the instructions and examples of their deceased pastors;
and liberality and beneficence. The religious duties recom-
mended are — fidelity to God ; unshaken steadiness in the faith
and profession of the Gospel, notwithstanding all the suffering
and reproach to which it might subject them; thanksgiving; duti-
ful subjection to their pastors ; and prayer for the Apostle and
his brethren. The conclusion of the Epistle consists of three
parts : a prayer to God; a request to his brethren ; and a parting
salutation and benediction. Let us examine these various parts
as they lie in order.
The chapter be^s with a recommendation of brotherly
love. Ver. 1. " Let brotherly love continue."
The persons to whom this Epistle was addressed were at
once Jews and Christians ; and according as we view them in
the one or other of these aspects, the phrases, " brotherly love,"
1 McLean.
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220 EPISTLE TO THE HEBREWS. [CHAP. XIII. 1-14.
and the " continuance " of brotherly love, must be somewhat
differently interpreted. The Jews had a peculiar regard to
each other, as distinguished from the Gentile nations ; and it
was one of the charges which the unbelieving Jews brought
against their Christian brethren, that they had become enemies
to their nation. Now, the Apostle may be understood as say-
ing, * Give no occasion for this reproacli. Show that in becom-
ing Christians you have not ceased to be, in every good sense of
the word, Jews — ^that the expansion of your philanthropy has
not lessened the ardour of your patriotism. Let all the regard
you ever had for your brethren, your kinsmen according to the
flesh, continue ; only let your mode of manifesting it correspond
with the juster views which you have now obtained of their true
interests.' Paul's "own brotherly love," in this sense, con-
tinued. What a striking expression of it have we in these
words ! 'Rom. ix. l-§, x. 1.
But the persons whom he was addressing were not only
Jewsj but Christiaiis ; and as Christians they formed part of a
spiritual brotherhood bound together by ties more intimate and
sacred. They were all " the children of God by faith in Christ
Jesus." They all stood in the relation of children to God ;
they had all been formed to the character of the children of
God ; and the faith of the truth, by which at once the relation
was constituted and the character formed, naturally and neces-
sarily led to mutual esteem and love. This is, we apprehend,
the view the Apostle is here taking of the Christian Hebrews ;
and this peculiar affection with which genuine Christians regard
each other, is that brotherly affection the continuance of which
is the subject of the Apostle's exhortation. All true Christians
are faught of God to love one another. " He who loves Him
who begat, must also love those who are begotten of Him."
He who does not love the children of God, is not himself a child
of God.
The degree in which this love is felt depends on a great
variety of circumstances. It obviously was felt in a very great
degree in the earlier days of the primitive Hebrew Church : Acts
ii. 44, 45, iv. 32, 34. To this the Apostle refers in chap. vi.
10, and X. 32, 33, 34 : " Ye became companions of those who
were made a gazingstock ; and ye had compassion of me in my
bonds." It is not unlikely that, owing to a variety of circum-
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PART a 8 2.] PABTICULAB EXHORTATIONS. 221
Stances, the ardour of their first love had abated. ^^ Iniquity,"
according to the Saviour^s prophecy, " was abounding, and the
love of many," both towards the Saviour and towards one
another, "was waxing cold." The Apostle's exl^ortation is,
**Let brotherly love continue.** * Persevere in that warm, dis-
interested affection towards each other as Christians, by which,
after ye were illuminated, ye were so remarkably characterized.'
The instruction afforded by this exhortation is suited to
Christians in all countries and in all ages. Love to the brother-
hood is a duty wherever the brotherhood exists. From the im-
pure state of Church communion, in consequence of which
there are so many in external fellowship whom an enlightened
Christian cannot regard as brethren in Christ, and from the
division of the Christian Church into a variety of hostile fac-
tions, there are difficulties thrown in the way of the cultivation
of this Christian virtue ; but the obligation to cherish this dis-
position IB in no degree diminished. Wherever you see the
image of your Lord — ^wherever there is a consistent profession
of the faith of Christ — ^there ought we to fix our Christian
affections ; and having fixed them, we are not easily to allow
them either to abate or to be transferred. It is finely remarked
by the illustrious divine to whom I have already more than
once referred : " The love which is among His disciples is that
whereon the Lord Christ hath laid the weight of the manifesta^
tion of His glory in the world. But there are only a few foot-
steps of it left in the visible Church, some marks that it hath
been, and dwelt there of old. It is, as to its lustre and splen-^
dour, retired to heaven, abiding in its power and efficacious
exercise only in some comers of the earth and secret retire-
ments. Envy, wrath, selfishness, love of the world, with cold-
ness in all the concerns of religion, have possessed the place of
it. And in vain shall men wrangle and contend about their
differences in opinions, faith, and worship, pretending to ad-
vance religicm by an imposition of their persuasion on others :
unless this holy love be again re-introduced among all those
who profess the name of Christ, all the concerns of religionr
Irill more and more run to ruin. The very continuance of the
Church depends secondarily on the continuance of this love.
It depends primarily on faith in Christ, whereby we are built
on the Bock and hold the Head. But it depends secondarily on
Digitized by LjOOQIC
222 EPISTLE TO THE HEBKEW5. [CHAP, XHI 1-14,
this mutual love- Where this faith and love are not, there is no
Church. Where they are, there is a Church materially, alwaya
capable of evangelical form and order.." ^
Having ^enjoined the continuance of brotherly love, the
Apostle goes on to point out some of the ways in which the ex-
istence and ccmtinuance of this principle were to be manifested ;
and he particularly mentions the appropriate display of love to
stranger brethren, and to suffering brethren. With regard to
stranger brethren, he says, ver. 2> ^^Be not forgetful to enter-^
tain strangers : for thereby some have entertained angels un-
awares." With regard to suffering brethren, he says, ver. 3>
<^ Eemember them that are in bonds, as bound with them ; and
them which suffer adversity, as bekig yourselves also in the
body." Let us attend to these commanded methods of display*
ing the love of the brotherhood in their ordef •
The duty enjoined in the 2d verse is repeatedly in the
apostolical Epistles termed ^^hospitality," but is something eon-
sid^^ly different from what is now ordinarily meant by that
word. To be hospitable, in the common use of the term, is
descriptive of the disposition and habit of liberally entertaining
friends, relations, neighbours, or acquaintanoet. Where such
entertainments proceed from genuine kindness, and are un-
stained by excess, where they do not occupy too much time^
where they do not in their expense trench on the demands of
justice and benevolence^ they are at least innocent, and may
serve a number of useful purposes. The Christian duty here
enjoined is something totally different. It is the gratuitous ancl
kind entertainment of Christian brethren who are ^^ strangers.^
In the primitive age. Christians, in consequence of persecution^
were often driven from their habitations and native countries,
and Christian teachers travelled into strange lands to plant and
wata: the churches. It was the duty of Christians to show the
love of the brotherhood by receiving such perscms into their
houses^ and supplying them with the necessaries and comforts
of life. For hk exemplary discharge of this duty, John pro-
Bounces an euloginm <m ^^ the well-beloved Gains," 3 John 5-8.
Besides, Christians trayelling even on secular business were, in
consequence of their Christianity, exposed to inconveniences
among pagans of which we can form no very distinct concep-
» DrOwau
Digitized by LjOOQIC
PART II. § 2.] PABTICULAB EZHOBTATIONS. 223
tion ; and it was of mach importance^ both to their comfort and
their improyement, that they should live with a Christian
family. Accordingly, we find Phoebe, who seems to have gone
from Corinth to Bome on business, commended to the kind
attentions of the B(»nan Christians, that they should not only
^^ receive her in the Lord as becometh saints," but that they
should ^^ assist her in whatsoever business she had need of them."
The Apostle's injunction then is, ^ Be ever ready, according to
your ability, to receive into your houses, and entertain with
kindness, such Christian strangers as, in the service of the Gos-
pel, from the force of persecution, or in the ordinary course of
business, stand in need of your hospitality.*
The motive which the Apostle employs to enforce this ex-
hortation is drawn from the unlooked-for honour and advantage
which in former times had arisen from the performance of a
similar duty. " For thereby" — t.^,, by entertaining strangers —
^^ some have entertained angels unawares." There is plainly
here a reference to Abraham and Lot, who entertained angels
hospitably in their houses, supposing that they were human
strangers. It is quite possible that the same thing may have
happened to other good men under the former dispensation.
The force of the motive does not seem to lie in any probability
that they might have the same hooour, but in this general
principle, that they might derive advantage from the exercise of
hospitality greater than they anticipated ; that they might have
the honour and happiness of entertaining men distinguished for
their Christian worth and excellence^ and who, by the spiritual
communicatbns made by them, would far more than compen-
sate for the external accommodations afforded tiiem.
The circumstances of Christians are greatly changed in the
course of ages, but the spirit of Christian duty remains un-
changed. It is still the duty of Christians to open their houses
as well as their hearts to their stranger brethren, especially to
such as are occasional visitants on business connected with the
kingdom of our Lord Jesus. I do not think it creditable to the
state of Christian feeling among us, that ministers occasionally
visiting our city cm public business are in many cases under the
necessity of seeking accommodation at their own cost, or at the
expense of the public cause which they are promoting. I am
persuaded wealthy Christians would find a rich reward in per-
Digitized by LjOOQIC
224 EPISTLE TO THE HEBREWS. [CHAP. XIII« 1-14.:
forming the duty of Christian hospitality. In entertaining snch
strangers, they would entertain occasionally men who hare
much of the spirit of angels. A more powerful recommenda-
tion of the duty than even that contained in the passage before
us, is to be found in the words of our Lord at the great day,
when He is to " come in His glory, and all the holy angels with
Him." " Then will He say to those on His right hand, I was a
stranger, and ye took Me in." And when they answer, "Lord,
when saw we Thee a stranger and took Thee in t " He shall
reply, " Inasmuch as ye did it to the least of these My brethren,
ye did it to Me."
Another way in which the Christian Hebrews were to
manifest their brotherly love, was by " remembering them who
were in bonds, as bound with them ; and them who suffer ad-
versity, as being themselves in the body." " Those who were
in bonds " are plainly the Christians who for their reli^on had
been committed to prison. This was a very common occurrence
in the primitive age. These were to be remembered by their
brethren. They were to be often thought of with affection and
interest ; they were to be prayed for ; they were to be visited ;
they were to be supplied with food and clothing and other
comforts, and every lawful means employed to mitigate the
rigour of their confinement and to obtain their liberty. Onesi-
phorus, whose conduct Paul mentions with so much gratitude,
is an example of the mode of behaviour here recommended :
" The Lord give mercy unto the house of Onesiphorus ; for he
oft refreshed me, and was not ashamed of my chain : but, when
he was in Home, he sought me out very diligently, and found
me. The Lord grant unto him that he may find mercy of the^
Lord in that day : and in how many things he ministered unto
me at Ephesus, thou knowest very well."^
They were to " remember those who were in bonds, as bound
with them." The language is very emphatic. When Saul
was persecuting the Church, Jesus called to him from heaven,
*^Saul, Saul, why persecutest thou MeV* and in answer to
the question, "Who art Thou, Lordt" He replied, "I am Jesus
whom thou persecutest." He considered Himself as bound and
persecuted in those who were bound and persecuted in His
cause. In like manner Christians are to sympathize with their
1 2 Tim. i. 16-18.
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PART IL § 2.] . PABTICULAB EXHORTATIONS. 225
imprisoned brethren as if they themselves were in bonds. They
are to make the same exertions for them that they would be
disposed to make for themselves if they were in their circum-
stances.
But " bonds and imprisonment" are but one of the many
evils to which Christians are exposed ; and therefore the Apostle
adds, "Kemember them who suffer adversity, as being your-
selves in the body." To " suffer adversity," when by itself, may
signify every species of affliction, whether personal or relative,
mental or bodily — sickness, pain, loss of relatives or property.
At the same time, I think it probable that the Apostle had a
direct and principal reference to afflictions undergone in the
cause of Christ. To be reproached, turned out of secular em-
ployment, spoiled of goods, banished, or in any other wqy to be
exposed to suffering on account of the profession of the Gospel,
— ^all this is included in suffering adversity.
Now, such Christians were to be remembered by their more
prosperous brethren, " as being themselves in the body." These
words admit of two modes of interpretation. It may mean that
they ought to sympathize with, comfort, and assist them, as being
themselves members of the same mystical body with them,
according to the Apostle's statement ; " For as the body is one,
and hath many members, and all the members of that one body,
being many, are one body ; so also is Christ. For by one Spirit
are we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free ; and have been all made
to drink into one Spirit. — ^That there should be no schism in the
body ; but that the members should have the same care one for
another. And whether one member suffer, all the members
suffer with it ; or one member be honoured, all the members re-
joice with it. Now ye are the body ef Christ, and members in
particular."^ Or it may mean — and, we rather think, does mean
— * Pity them and help them ; for ye too are yet in the body — ^ye
too are liable to the same afflictions under which they now la-
bour. Their situation may soon be yours.' Christians in our
country and age are not exposed in the same degree to affliction
on account of their religion ; but there is still, and there ever will
be, suffering on account of religion ; and wherever this is to be
found in any form, or in any degree, it ought to draw out the
1 1 Cor. xii. 12, 13, 26-27. This is Calvin's exegesis.
VOL. II. p
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226 EPISTLE TO THE HBBBEW& [CHAP. XIIL 1-14.
tenderest syiiipatliies of their fellow-Christians. How admirably
fitted' ia Christianity to improve at once the character and the
situation of naankind I It is plainly calcnlated to make mankind
happier, in the most afflicted conceivable situation, than without it
they eould be ia the mo9t prosperous conceivable circumstances.
A family is the ekmentary form of humaa society, the
germ' of nations and churches ; and the relation in which fami-
lies originate is the foundation of all other human relations.
The institution which forms, that relation must of course be of
peculiar importance. That institution is of direct divine ap-
pointment, and is nearly coeval with the existence of the human
race. Lit itd primitive and only legitimate form, it is the union
of one man and one woman for life ; and just in {apportion as it
has preserved this form, has it served its purpose, in distinguish-
ing man from the brute creation, in excluding the disorders of
licentiousness, and in cultivating the best affections of the heart.
It has been well said, that whatev^ th^e is of virtue, honour,
orders or comeliness among men — whatever is praiseworthy and
useful in all societies, economical, ecclesiastical, or political — de-
pends on this institution ; and that by all to whom children are
dear, relations useful^ and inheritances valuable, marriage should
be accounted honourable.
Marriage, as an institution, has in every age received the
approving sanction of every enlightened philosopher and every
wise legislator ; and t^e opinion of those who would banish or de-
grade it, has always be^i considered by sober thinkers as a sen-
tim^it indicative of a dark mind and a depraved heart, and
which, if brought into action, would be found equally hostile to
the worth and to the happiness of mankind. The Holy Scrip-
tur^^ stamp this important institution with the broad seal of the
divine approbation. They lead us back to its commencement in
Paradise ; they inform us that a divine benediction rests on it ;
they bormw from it an image to illustrate the tender and inti-
mate relation between Christ and His people ; they unfold its
duties and enforce them by the most cogent motives; they
class its prohibition with the ^^ doctrine of devils ;''^ and in the
passage before us they pronounce it ^^ honourable in alL"
Veis. 4» ^^ Marriage is honourable in all, dnd the bed unde-
filed : but whonemongers and adtdterers God will judge.''
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PAET n. § 2.] PABTICULAR BXHOKTATIONS. 227
At the period this Epistle was written, and among those to
whom it was addressed, &ere seem to have prevailed a variety
of mistaken notions respecting marriage and some subjects
oloselj connected with it. In the corrupt age of the Jewish as
of the Christian Ghuroh, a false notion of the superior sanctity
of a state of celibacy seems to have been entertained ; and the
(pinion, which was universal apparently among the Pagans, seems
also to have been common among the Jews, that if the marriage
vow was not violated — if the seventh commandment was not
broken in the letter — ^no harm was done, no moral guilt was
contracted. Whether we view these words before us as an asser-
tion or a precept, they seem to be directed against these false
and dangerous opinions.
If, with our translators, we consider them a statement^ their
meaning appears to be — ^Marriage is a state which itself is
honourable among all classes of men ; and the bed undefiled is
honourable,' — 1.&, there is nothing morally degrading, there ia
nothing polluted, as t&e Jewish Esaenes alleged, in the marriage
relation, if its duties be strictly observed ; on the contrary, it is
worthy of respect,— ^ among all classes of men ; but the unbridled
indulgence of that principle of our nature which makes marriage
a wise and benevolent institution, and for the proper regulation
of which marriage is intended, is in a very high degree displeas-
ing to God, and will draw down tokens of His righteous dis-
pleasure.'
This is excellent sense, but still, I apprehend, it is not just
the meaning of the Apostle. I apprehend the words are a pre-
cept, and not a statement.^ They stand in the midst of a set of
moral precepts, and the sentence is constructed on precisely the
same principles as the next verse, which cannot otherwise be
rendered than as an injunction. We have, we are afraid, ia
the manner in which the words are rendered, an instance of the
undue influence of the wish to obtain an argument against an
enemy's doctrine. That the passage, rendered as a statement, con^
tains in it a stronger and more direct condemnation of the detest>-
able doctrine of the Roman Catholic Church respecting the celi-
bacy of the clergy, and the peculiar sanctity of a state of celibacy,
than wh^i translated as a precept, seems to have been the true
reason why the first mode of rendering has been preferred by our
^ The word to be supplied is not iarl^ but tina.
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228 EPISTLE TO THE HEBREWS. [CHAP. XIII. 1-14.
own and by many other of the Protestant translators. Con-
sidered as a precept, which for the reasons ahready assigned we
are disposed to do, the words are, " Let marriage be honourable
among all, and let the bed be undefiled; for^ whoremongers and
adulterers God will judge:" i.e., *Let marriage be accounted
a sacred and venerable thing, both by those who have and by
those who have not entered into it. Let the purity of the mar-
riage bed be equally respected by the married and the un-
married ; for impurity of every kind is hateful in the estimation
of God ; and all its perpetrators will assuredly be subjected to
the righteous judgment, and will as assuredly meet with the
unqualified condemnation, of God.'
These words are not less applicable to us than they were to
those to whom they were originally addressed. From the pecu-
liarities of modem society, especially in large cities, pecidiar
facilities are afforded both for the commission and the conceal-
ment of the sins against which this divine injunction is parti-
cularly directed ; and it is to be feared that even among the
professors of Christianity there are persons who avail themselves
of these facilities. If there be any such who may read these pages,
in the name of God I assure them that their sin will find them
out ; and that, however they may cloke these abominations from
th^ eye of man, they must one day be made manifest before the
judgment-seat of Christ, and have their final doom determined
by that law that declares that " no whoremonger nor unclean
person hath any inheritance in the kingdom of God or of Christ."
"Let no man deceive you with vain words; for because of.
these things cometh the wrath of God upon the children of dis-
obedience."
The next moral precept refers to the repressing of covetous-
ness, and the cultivation of contentment. Vers. 5, 6. " Let your
conversation be without covetousness ; and be content with such
things as ye have : for He hath said, I will never leave thee,
nor forsake thee. So that we may boldly say. The Lord is my
helper, and I will not fear what man shall do unto me."
" Conversation," in modem English, signifies colloquial dis-
course. When our translation of the Scriptures was made, it
is obvious that its meaning was more extensive. It plainly
^ The Vulgate translates li enim; Griesbach and Lachmann read ydp
instead of ^.
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PART IL § 2.] PARTICULAR EXHORTATIONS. 229
then was equivalent to — ^ character and conduct.' "Let your
conversation be such as becometh the Gospel of Christ," is
plainly equivalent to — *Let your whole frame of sentiment,
affections, and habits correspond to the revelation of mercy/
" Having your conversation honest among the Gentiles " is equi-
valent to — * Habitually conducting yourselves in such a manner
as to impress even the unconverted heathen with sentiments of
respect for you.' The word is plainly used in this extensive
sense in the passage before us. " Let your conversation be
without covetousness " is equivalent to — ' Let your manners be
without covetousness. Let not covetousness characterize your
behaviour ;' in other words, ' Be not covetous.'
The word generally rendered covetonsness in the New Testa-
ment' is a term expressive of an undue regard for anything pre-
sent and sensible, seen and temporal. The word here rendered
" covetousness"* is of a more limited signification ; it denotes one
variety of the love of the world — the love of worldly wealth,
the love of money. The injunction is. Be not inordinately fond
of worldly possessions. This is an important Christian duty at
all times; but it was peculiarly called for from the Hebrew
Christians at the time this Epistle was written. A man could
not become a Christian without exposing his worldly property
to great hazards, and in many instances to certain loss. Im-
portant worldly advantages were to be gained by concealing or
renouncing Christianity. A man under the powerful influence
of the love of money was in danger of employing means for ob-
taining it inconsistent with his duty as a Christian — ^was in dan-
ger of " making sacrifices of faith and a good conscience" to
retain it ; and when deprived of it, was in danger of mourning
its loss as if it were the loss of his happiness. The danger of
this prindple to a Christian is very graphically described by the
Apostle, when he says, " They that will" — that are determined
to — " be rich fall into temptation and a snare, and into many
hurtful and foolish lusts, which drown men in destruction and
perdition. For the love of money" — the same word as in the
text — " is the root of all evil, which, while some have coveted
after, they have erred from the faith, and have pierced them-
selves through with many sorrows." It is an evil against
which Christians in every country and age ought carefully to
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230 EPISTLE TO THE HEBREWS. [CHAP. XHI. 1-14.
guard ; and never perhaps was there a ooontiy and an age in
which it was of more importance to guard against it than our
own.
In opposition to thb love of money, so dangerous, so ruinous
to a Christian, the Apostle enjoins the cultivation of content-
ment. " Be content wiA such things as ye have," — ^literallj,
^Be content with present things.'^ *^ Godliness with content-
ment is great gain. For we brought nothing into the worid,
and it is certain we can carry nothing out ; and having food
and raiment, let us be therewilii content." We are to be satis-
fied with food and raiment ; and if we are not, ^ our conversa-
tion" is not "without covetousness." But it may be said,
^ There are differ^it kinds and qualities of food and raiment.
The rich man and Lazarus had equally food and raiment ; but
the one was clothed in purple and fine linen, and fared sumptu-
ously every day ; the other was covered with rags, atnd fed with
the crumbs from the rich man's table. What is to be the stand-
jKrd of contentment as to food and raiment! ' The Apostle
furnishes us with it in the words before us : " Be content with
present things." Indeed, if we do not make this the standard of
contentment, we ^dll never be content at all. The Apostle him-
self admirably exemplified the virtue which he here recommends.
" Not that I speak in respect of want : for I have learned, in
whaifcsoever state [ am, therewith to be content. I know both
how to be abased, and I know how to abound : everywhere, and
in all things, I am instructed both to he fnU and to be hungry,
both to abound and to si^er need."^ This contentment is not
at all inconsistent with a duly regulated desire to improve our
circumstances, and the use of the lawful means fitted for obtain^
kig this purpose., It does not consist in a slothful neglect of
the business of life, or a real or pretended apathy to worldly in^-
terests. It is substantially a satisfaction with Grod as our portion,
and widi what He is pleased to appoint f ^ us. It is opposed to
covetousness, or the inordiiMite desire of wealth ; and to unbe-
lieving anxiety — dissatisfaction with what is present, distrust as
to what is future*
Numerous powerful motives to the repressing of covetous-
* Tfli Txporru, " Facilitates qua ad vit» usum utut parvse j>rffi8to sunt —
natara pancis contextta." — Carpz.
2 PhU. iv. U, 12.
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PART n. { 2.] PARHCULAB EIHORTATIOM. 231
11686 und lihe oukrvation ^ oontentmesxt raigfat be brought f or-
wxrdy but tbe Apostle confines himself to one ; but that one is
a most jcogent and persuasive one : ^^ For He hath said, I will
never lea^re thee, nor forsake thee."^ The passage quoted is a
promise made to Joshua, on his being intrusted with 4lie great
work of bringing in Ood's chosen people into the inheritance ef
the Gentiles, Josh. i. S, Similar promises are to be found in
various parts of the Old Testament. These words have addreet
leferenoe to Joshua, but they lay a foundation for tbe fakh of
every saint. God stands in the same relation to all His people.
The promise here quoted was really made to Joshua alone ; but
the Apostle argues on tbe obvioualy fair principle, that the 'ub-
changeable Ged will do like things in like -eases. Grod promised
to be constantly with Joshua amid all the difficulties and trials
of his situation ; and He will be with His people in eVeiy age,
in all then* difficulties and trials.
There is something peculiarly emphatic in tbe way in which
he introduces the motive: ^^For He hath ^aid.*^ It is some-
what similar to — " We know Nmi iiisi has said," ch. x. W. It
is more emphatic than if it had been said — ^ God hath said.' Hie
bas said ; and His power is emnipotent, and His wisdom un-
searchable, and His faithfulness in^^olable. ^ Heis not « man,
that He should Ue ; neither the son 'of man, that He should
repent : bath He said, and shall He not do it ? or imth He
spoken, and shatl He net make it good ?~ And if He be wit^
us — ^if iin'finite power be our defence, and infinite wisdom eur
guide, and infinite love and excellence ^>ur pcntion — What need
ef oovetousness, what ground of eovrtentmeiit I What would we
bave mare than Biyinity with us ? What is sill the -^mBaltib, and
honour, and pleasure of the world, if He is net with ns t If He
leave us, what matters it what is left bc^bind; and if He doesncft'
leave us, what (matters who or what forsake ns f WeM may we
without an3oiety,and with sweet inward satisfaction, pass through
floods and fires if He is with «s. Tbe one will not drown, the
other wxD not consume us. ^^The floods will net overwhelm,
the £xes wiU not kindle en ms." Yea, wben we wallk through
•^ shadow of deadi, we need fear no evS ; for still Se « witii
us ; His staff and His Tod they will sustain ^us.
^ Tins 18 perhaps the strongest Miration in the Bible. There are five
negative particles : ov ^9— a^* •¥ /m^
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232 EPISTLE TO THE HEBREWS. [CHAP. XIH. 1-14.
" So that WE may boldly say, The Lord is my helper, and I
will not fear what man shall do to me." If He has said, I will,
never leave, we may well say. What shall man do. The quota-
tion here is from Ps. cxviii. 6. The best commentary on these
word is to be found in the 8th chapter of the Epistle to the
Bomans : " K God be for us, who can be against us t He that
spafed not His ovm Son, but delivered Him up for us all, how
shall He not with Him also freely give us all things t Who shall
lay any thing to the charge of God's elect t It is God that justi-
fieth ; who is he that condemneth t It is Christ that died, yea
rather, that is risen again, who is even at the right hand of God,
who also maketh intercession for us. Who shall separate us from
the love of Christ t shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword ? (as it is written. For
Thy sake we are killed all the day long ; we are accounted as
sheep for the slaughter.) Nay, in all these things we are more
than conquerors through Him that loved us. For I am per-
suaded, that neither death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate us
from the love of God, which is in Christ Jesus our Lord." ^ " If
God be for us, who can be against us I" God is for us, for He has
not spared His Son ; and He will continue for ever to be for us,
for nothing can separate us from His love. What abundant
consolation, what strong support, have Christians amid the evils
of life ! and how shameful is it when they allow either the hope
of worldly good things, or the fear of worldly evils, so to influence
their minds as to induce them to act a part inconsistent with
their obligations to Him who has said, " I will never leave thee,
I will never forsake thee !" Surely we should be ready to
say. We will never leave Him, we will never forsake Him.
But we must look to ffim to enable us to form and to keep this
resolution ; for it is only by His not forsaking us that we can
be secured from not forsaking Him,
The great design of the Apostle in the Epistle to the
Hebrews, as I have frequently had occasion to remark since I
commenced its exposition, is to fortify those to whom it is ad-
dressed against the numerous and powerful temptations to
apostasy to which they were exposed, and to induce them to
* Rom. viii. 31-39.
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PART n. § 2.] PARTICULAR EXHORTATIONS. 233
continue " stedf ast and unmoveable" in the faith of the truth
as it is in Jesus^ in the profession of that faith^ and in the
performance of the duties which rise out of that faith and
profession. This leading object is scarcely ever for a moment
lost sight of by the inspired writer. Everything of the nature
of statement, argument, or motive throughout the Epistle, will
be found to bear more or less directly on this point ; and almost
everything of the nature of injunction or exhortation will be
found to have for its object, either directly the persevering faith
and profession and practice of Christianity, or something that is
fitted instrumentally to promote, to secure this persevering faith
and profession and practice.
Among the motives which the Apostle employs, those derived
from example hold a conspicuous place. The whole of the
11th chapter consists of a most persuasive recommendation of
persevering faith, from the achievements it had enabled holy
men under a former dispensation to perform, the trials it had
enabled them to sustain, and the attainments it had enabled
them to realize. In the passage before us, he brings the motive
derived from example to bear on the minds of his readers in
another, and, if possible, a still more impressive form. He
brings before their mind the faithfulness even imto the death
of those venerable men who in former years had presided
among them, and calls upon them to go and do likewise.
Ver. 7. " Remember them which have the rule over you,
who have spoken unto you the word of God; whose faith
follow, considering the end of their conversation." To a careful
reader of this passage, it must be plain that it refers, not to the
present, but to the former, not to the living, but to the dead
rulers of the Hebrew Church. The "conversation" or life of
the persons spoken of had come to an end, and they were thus
the proper objects of remembrance. In this case it would have,
been better to have rendered the words translated " them who
have the rule over you" — a phrase which describes living
pastors — simply, "your rulers,"* — an expression which merely
designates the office, without fixing anjrthing as to whether they
now filled it or had formerly filled it.
To understand the divine injunction contained in this verse,
it will be proper that we consider, first, the description here
' rap iyovfthmp vfAtip,
Digitized by LjOOQIC
234 EPDBXLE TO THE BEBBEWS. [CHAP* KHI. l-4i.
given us of the persons on reference io ^vliom « Tanetj of duties
are enjoined on die Hebrew OhriBtiaxis; and then, that we
attend to these various daties that aare enjoined in xeferenoe to
these persons.
The .persons in reference to whom the Apostile speaks, are
described as their rcdecs; and as Jiaving spoken te them the
word of Ood. There can be no denbt that the persons ceferrei
to wece tine pastors^ or elders, oar bishqss of the Hebrew Church.
These pastors are represented as at onoe rulers and teachers. In
«very orderly society there must be rulers ; and our Lord Jesus,
who *is not the author of oonfuakni, but of peaoe, in all tlie
churches of the saints, among the gifts which He Jias bestowed
fon these churches, has indmded ^^governments," or rulers. The
pastors, or iMshops, or elders of the primitive Ghurdi had no
arbitrary power over their brethren. The command of our
Lord to the primitive rulers of His Ohurdi was, ^^Be not ye
called masters;'" 4aid His ^commafid ^equally to the pastors and
to the flock was, ** Call no man master on earth." "The
princes of tibe Gentiles," said our one Master in heaven, ^* exer^
dse dominion over them, and they that are great exercise au-
thority upon them ; hat it shallnot be so withyou."^ But diough
tb^ had no arbitrary power, they yet bace xoile.^ Chosen by
their brethren, diey presided in their assemblies; they declared
the will and eseouted iiie laws of zt^ supreooe and sole King of
the Church; they reproved, they rebuked, they exhorted with
all auAority. They «i joined die believers to "observe all things
whatsoeivter Christ had JOoravtaDded tbeoa;" they improved them
^en they neglected or violated His laws; and^hen any indi-
tvidual was obstinate and impenitent an toansgression, they ex-
cliKled them from <the communion of the faithful. In all ibis
they exercised no iQgisktive authority:: Iftiey had no power to
enjoin new laws, to .institute new ordinances, to invent new
terms of communion. Their authority was entirely subordinate
to the authority of Christ Y«t, Twithin the limits He prescribed
to them, they were rulers^ and it was the >duty of the Iwetbren^
who had <:hosen these pastors to ibe over them in the Lord, to
obey them, and submit themsdves to them.
There never ihas been iany change introdniced by Him who
alone has the power of akeratkm in .audi a casq, into the con-
'' Matt. acK. 2$.
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PABT. a. § 2.] PAKTZCUIAB EXHOBSATIOKS. 235
stitntion of His Ohnrck ; and it is of equal importanoe that tlie
office-beareni in a dtiurch should not aspire to a higher degree
of authority^ and should not be content whh a lower degree of
authority, than that which their Master, has assigned them ;
and that the members of a churdi should equallj guard against
basely submitting to a tyranny which Christ has never instituted,
and lawlessly rebelling against a govemaient which He has ap-
These pastors are represented as not only rulers, but as
teachers. They "«p<Ae the word of God" to thenu Indeed,
it was in a great measure as teachers that they were rulers and
guides. They ruled and guided their brethrwi by declaring to
them the will of God, and bringing to bear on their consciences
the numerous and powerful motives which urge them to yield
obedience to it. It does not seem that, in the primitive age, rulers
were uniformly teachers. The Aportle speaks of " the elders
who rule well, especially those who labour in word and in doc-
trine;" which fieems to indicate that there were elders who
ruled, and who ruled well, who yet did not labour in word and
in doctrine. And this is our scriptural authority for that class
of church officers commonly, though absurdly, cidled * lay elders!
The terms, ^ dergy ' a»d * laity,' are not scriptural terms, and the
ideas they are intended to express are not scriptural ideas. If
the term, * clerical,' or * clergy,' be equivalent to— * vested with
ecclesiastical office'— elected and ordained to rule in Christ's
Churcdi (and this is the least objectionable sense which can be
given to the term) — the elders who only rule are as really clerical
as the elders who both nile andteac^. The individuals referred
to by the Apostle, however, were obviously among those who
both ruled and laboured in word and doctrine.
The manner in which the Apbsde describes this last and
most important part of their duty deserves our attention.
'** l^hey spoke the word ef irod^ They made plain to their
•brethren the meaning and evidence <A the divinely inspired re-
Telation of the will of God. It is very possible some of the
persons i*ef erred to w»*e inspk?ed men ; but the description is
perfectly applicable to the 4uty of Christian teachers in all
eouirtries and ages, though uninspired. Their great business
is just to ^ apeak the word ^ GW." The more Christian
teachers reafisse this description in their mode of teacfabg, the
Digitized by LjOOQIC
236 EPISTLE TO THE HEBREWS. [CHAP. XIIL 1-14.
more good are they likely to do. We who are teachers are in
danger of indulging too much in speculations of our own about
the things which are the subjects of the word of God ; and those
who are hearers are in danger of being so pleased with the ex-
ercise which this species of teaching gives to the imaginative and
reasoning powers, as to consider it as the best species of teaching.
But, in truth, it is only in the degree in which we " speak the
word of God" — in which we clearly exhibit its meaning and
evidence, in which we bring man's mind into contact with God's
mind — that we discharge our duty to our Master, or promote
the real spiritual improvement of our hearers. To have made
a single doctrinal statement of Scripture better understood
and more firmly believed — ^to have made a man in his con-
science feel more strongly the obligation of a single religious
or moral duty — is in reality doing more solid good than sending
away an audience delighted and astonished with the ingenuity
of the preacher's speculations, the force of his reasoning, the
splendour of his imagery, and the resistless force of his elo-
quence. To " speak the word of God " is the grand duty of
the Christian teacher. Such are the persons in reference to
whom tlie Apostle enjoins a variety of duties — the deceased
pastors of the Hebrew Church, men who had ruled them and
spoken the word of God to them.
The duties he enjoins in reference to them are the follow-
ing : They were to " remember" them ; they were to " follow
their faith ;" they were to " consider the end of their conversa-
tion."
The Christian Hebrews were to " remember" their pastors
who had guided and taught them ; i.«., they were not to forget
them, they were often to think of them, to recall to mind the
wholesome instructions they had given them, and the holy ex-
ample they had set before them. It is not one of the credit-
able points in the character of human nature that we are so apt
to consign to oblivion those to whom we have been deeply in-
debted. This tendency operates in reference to deceased pastors
as well as other benefactors. He who consults his own spiritual
improvement will guard against it. We are so constituted that
religious truth makes a deeper impression on us, and a holy ex-
ample exercises a more powerful influence on us, when the one
is stated and the other exhibited by an individual to whom we
Digitized by LjOOQIC
PART EL § 2.] PARTICULAB EXHORTATIONS. 237
are closely connected, and whom we personally esteem and love ;
and if we do not give way to an ungrateful forgetfulness, the
circumstance of that individual being no more on earth, instead
of diminishing, will increase that impression and influence. In
this way departed friends, and especially departed pastors, will
promote the spiritual improvement of those with whom they
were connected long after their death.
While the Apostle exhorts them generally to remember with
affectionate gratitude their departed pastors, he particularly
urges them to " follow their faith." It is not very easy to fix
the precise import of these words. "Faith," as I have often
had occasion to state, usually signifies one of two things : either
that act or state of mind which we term believing, or that which
is the object of the mind in that state or act, ue.^ the thing
believed. It also sometimes signifies the virtue of fidelity, or
faithfulness.
Understanding the word in the first sense, the meaning is,
* Your departed teachers were eminent believers. They were
strong in faith, and thus gave glory to God. They remained
unshaken in their belief of the doctrines of Christ, and did not
yield to the impulses of the evil heart of unbelief. Follow
them. Be ye also strong in faith. Let nothing shake your
conviction, that in having received the Gospel, you have not
followed a cunningly devised fable ; but that it is a faithful
saying, and worthy of all acceptation, the very truth most sure.'
Understanding the word in the second sense, the meaning
is, ^ There are many diverse and strange doctrines now taught
you; beware of giving heed to them. Do not change your
creed ; hold by the belief of your deceased pastors ; follow their
faith. They were, many of them, inspired men, who spake to
you as they were moved by the Holy Ghost. The doctrine
they taught you was the true doctrine of Christ, and they gave
you the fullest evidence of this. Do not be carried away by
the pretences of these innovators. Recollect your original in-
structors ; and hold fast the form of sound words which ye have
learned of them, in faith and love which is in Christ Jesus.'
Understanding the word " faith " in the last sense, as equi-
valent to * fidelity,' the meaning is, ^Your departed teachers
continued stedfast in the faith, and profession, and practice of
Christianity till the close of their life. They were faithful to
Digitized by LjOOQIC
33S El'ISniTOTHI HEBBBW& [CHAP. XIIL 1-U.
dieir great Master — ^faithful even to death. Imitate dieir
fidelity. Be followers of tliero, as tJiej were of Christ.'
In whichever of these senses you understand the words, they
convey an important and appropriate meaning. I confess lihat
I find it difficult to determine which is the preferable mode oi in*-
terpretation. I hesitate between the second and the third. When
I consider the injunction as connected with that contained in
the 9th verse, I am disposed to prefer the second : ^ Hold fast
the faith of your primitive and inspired instructors, now with
God, and do not adopt the diverse and strange doctrine* which
are pressed upon you by new and self-appointed teachers.*
When I look at it in its connection with the clause to which
it is immediately attached — ^^ considering the end of their con^
vCTsation" — ^I am disposed to prefer tie third : ' Reflecting on the
manner in which they finished llieir course; Be imitatora of
their fidelity.'
The third duty which the Apostle enjoins on the Christian
Hebrews in reference to theiir departed pastors, is the considera-
tion of " the end of their conversation." ^^ Conversation " here
is just equivalent to — ^manner of life :' their sentiments, afPeo-
tions, and habits as Christians. ^ The end of their conversation"
is the result, the termination— or, to use rather a familiar, but
still a very expressive word, the upshot^ of liieir Christian course.
These good men continued faithful to the death, and died in the
faith of Christ, and tiie hope of eternal life in Him. Some of
them, like Stephen and James the brother of John, suffered
martyrdom, but they were "more than conquerors through Him
that loved them." The dying scenes of such men were well
fitted to confirm the faitJi of their surviving brethren. When
the Christians returned from witnessing Stephen's martyrdom,
must they not have said within themselves, ^ Jesus Christ is well
worth dying for !* and, instead of fearing, must they not rather
have coveted a similar end to their conversation ? When mini-
sters on theirdeathbed are enabled to exhibit an example of the
power of the faith of the Grospel to sustain and console die mind^
amid exanimating sickness and agonizing pain, and in the pros-
pect of the awful solemnities of judgment, and the untried
realities of an eternal and unchangeable state, it is very much'
fitted to operate as a motive on their people to imitate air once
l^eir faith and their fidelity^.
Digitized by LjOOQIC
PART IL { 2j PABTICULAB EXHORTATIONS. 239
I am rather disposed to tibink tliat the phrase^ ^ end of their
conversation/' looks beyond death into the unseen world. The
Apostle's exhortation seems to be^ ^ Consider not only how their
course closed in this- worlds but consider in what it has termi-
nated in a future wwld.' He seems to turn their mind to the
same glorious scene which was presented to the m^ital view of
John the divine. He as it were bids th^n contemplate their
departed pastors ^ standing bef(»re the throne, and before die
Lamb, clothed with white robeS) and palms in their hands, and
crying with a loud voice, Salvation to our God, that sitteth on
the throne^ and to. the Lamb ;" and says to them, ^ These ar&
those who had the rule over you, and who spoke to you the word
of Giod. They have overcome by the blood of the Lamb, and
by the word of tiieir testimony ; and they loEved not their lives
to the death. " They have come out of great tribulation, and
have washed their robes and made them white in the blood of
the Lamb* Therefore are they before the thione of God, and
serve Him day and night in His temple; And EBe that sitteth
on^e throne shall dwell among them; They shall hunger no
more, neither thirst anymore; neither shall the sun light on
them, nor any heat ; for the Lamb,, who is in the midst of the
throne, shall feed them, and lead th^nj to fountains of living
water ; and God shall wipe away all tears from their eyes.'*
This is the end of their conversation. Faithful unto death,
they have obtained a crown of life.' The consideration of the
state of glory and blessedness into which Aeir departed faithful
pastors had entered, was certainly very well fitted to induce
the Hebrew Christiana to hold fast their faith, and to emulate
their faithfulness.
To this exhortation to remember their departed pastors, and
especially so to ccmsider the t^nmination of their Christian course
as to imitate their faith and fidelity, the Apostle subjoins the
emphatic words, ^^ Jesus Christ the same yesterday, and to-day,
and for ever." One is almost tempted to suspect that these
words have fallen out of their proper place. They would come
in well between the 5th and 6th. verses. But this conjecture is
unsupported by external evidence, and therefore cannot be en-
tertained.
These words are obviously ellipticaL The ellipsis may be
supplied in two ways : Jesus Christ is tiie same yesterday^
^ Digitized by LjOOQIC
240 EPISTLE TO THE HEBREWS. [CHAP. XUI. 1-14.
to-day, and for ever ;' or, * Let Jesus Christ be the same yes-
terday, to-day, and for ever.' Understanding the words as an
assertion, the meaning is not, I apprehend, ^ Jesus Christ is the
unchangeable Jehovah,' though that is a truth, and an infi-
nitely important one ; but, ^ Jesus Christ never changes ;' i.e.,
either, ^ His mind, as that mind has been made known to you
by your inspired teachers, who are now with Him, can never
change, so that any new doctrine brought to you under His
name must be false. Men's opinions are constantly changing,
but Jesus Christ is " the same yesterday, to-day, and for ever,"
— His doctrines are invariable.' Or, ^ He ever lives ; and His
affection and care of His people are unchanged and unchange-
able. Your most valuable pastors must die, but He ever lives ;
and He ever lives to protect and bless those who put their confi-
dence in Him.'
I am disposed to understand the words rather as an exhorta-
tion than as a statement. The same reasons which led me to
consider the fourth verse as an exhortation, influence me in
taking a similar view of the verse now before us. It stands in
the midst of exhortations, a number of which are expressed in
the same elliptical manner. ^ Let Jesus Christ be the same
yesterday, to-day, and for ever ;' i.e., let Him be the same to
you. He is the same in ELimself ; His person is as certainly
divine, His doctrine is as true, His promises are as trustworthy,
His laws as wise and good, as ever they were. You have em-
braced Him as your Saviour, and your Teacher, and your Lord,
Why should you abandon Him ? He really is what your pas-
tors, now with the Lord, represented Him to be, and what you,
believing their representations, have acknowledged Him to be.
By your steady adherence to Him in all His characters, make
it plain that to you, in your estimation, He is ^^ the same yes-
terday, to-day, and for ever."
The exhortation which follows naturally rises out of this.
Ver. 9. " Be not carried about with divers and strange doc-
trines : for it is a good thing that the heart be established with
grace ; not with meats, which have not profited them that have
been occupied therein."
" Divers doctrines" are doctrines different from the doc-
trines of pure Christianity ; " strange doctrines" are doctrines
foreign to, alien from, these doctrines, ^^ To be carried about,"
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PART II. § 2.] PABTICULAB EXHORTATIONS. 241
or carried hither and thither^ by these doctrines, is to have the
mind brought into ^n unsettled state, which naturally produces
a corresponding unsteadiness of conduct. The doctrines spoken
of by the Apostle, as is plain from what follows, referred to
the Jewish doctrines respecting clean or unclean meats, accord-
ing as they were or were not to be offered on the altar ; and pro-
bably he has in view the attempt, which was very early made, to
connect Judaism with CImstianity*
^^ For it is a good thing that the heart be established with
grace ; not with meats, which have not profited them that have
been occupied therein." " To have the heart established," is a
Jewish phrase, directly referring to the effect of food in produc-
ing refreshment, and used as equivalent to — ^ to obtain real satis-
faction.' The Apostle's sentiment is this : ^ Graci — i.«., the free
favour of God to sinners, as revealed in the Gospel — * is far
more fitted to give solid, permanent satisfaction to the mind and
heart, than a superstitious regard to distinction of meats.' The
man who understands and believes the truth with regard to the
grace of God bringing salvation, walks at liberty, keeping God's
commandments, is taught to " deny ungodliness and worldly
lusts, and to live soberly, righteously, and godly in this present
world;" but the man who is fettered with notions that this
species of food is lawful and that unlawful, — that the first may
be safely eaten, but that the other must be avoided, under the
penalty of incurring God's displeasure, — ^has his mind occupied
with trifles, which lead away from the great fundamental duties
of piety and virtue, and, having no solid ground of hope towards
God, can have no settled or rational tranquillity of mind.
The Apostle adds, what indeed to us must be very obvious,
that " they who have occupied themselves with these things
had not been profited." Every deviation from the purity of
primitive truth, and from the simplicity of primitive usage, must
be hurtful to those who indulge in it. The advice contained in
these words, though having a peculiar reference to the circum-
stances of the Hebrew Christians, is full of important instruc-
tion to us. For more than a hundred years the Church in this
country has not been so much harassed as of late with " divers
and strange doctrines."^ Had the description been [meant for
1 This was originaUy written in 1830, when what were called the Row
heresies were exciting very general attention* — ^En.
VOL. n. Q
Digitized by VjOOQIC
iiSi IPISTLE TO THE HKBBEW& £CHAP. XIII. 1-14.
those dogmas which have been, and are still, so sedulously incul-
cated, it could not have been more appropriate* The doctrines of
the sinfulness of our Lord's human nature, of universal pardon,
and of the identity of the faith of the Gospel with an assurance of
personal salvation, are certainly ^^ divers and strange doctrines f
and the duty of Christians in general in reference to them, is
very distinctly stated in the passage before us. They are not
to be *^ carried about" by them ; they are not to be tossed to
and fro with these words <rf doctrine. They will " not profit
those who occupy themselves therewith."
It is a fact as honourable to Christianity as disgraceful to
human nature, that the difficulty with which that religion has
hitherto made its way in our world has been owing, not to its
faults, but to its excellences ; and that those qualities which
chiefly recommend it to the admiration of the higher and un-
corrupted orders of intelligent beings, as ^^ the manifold wisdom
of God," are the very qualities which have excited the contempt
and loathing, the n^lect and opposition of mankind, and led
the great majority of those in every age to whom its claims have
been addressed, to consider it as absolute foolishness. Purity,
simplicity, and spirituality are the leading features of Christian-
ity ; and it is because it is pure, and simple, and spiritual that
it is so much admired in heaven, and so much despised on earth —
that holy angels ^^ desire to look into" it, and that depraved men
« make light of it."
The fondness of man for what is material in religion, and
his disrelish of what is spiritualy is strikingly illustrated in the
extreme difficulty which was experienced by the primitive
teachers of Christianity in weaning the Jews, even such of them
as by profession had embraced the Gospel, from their excessive
attachment to a system which had so much in it to strike the
senses as Judaism. The manner in which these inspired men
laboured to attain this end, discovers " the wisdom from above"
by which they were guided. They showed the Jews, whether
converted or imconverted, that everything that was excellent
under the former economy had a counterpart under the new
order of things still more excellent ; that the spiritual reality
was far better than the material shadow ; and that what was
glorious had now no glory, " by reason of the glory that excel-
leth." They showed them, that if we Christians have no visible.
Digitized by LjOOQIC
PART IL § 2.] PABTICTULAB EXHOBTATIONa 143
material manifestation of the divine gloiy on earth, towards
which we bodilj draw near when we worship, we have the
spiritual Divinity in heaven, to whom in spirit we approach, in
exercises which employ onr highest facnldes, and interest oar
best affections i that, if we have no splendid temple like that of
Jerusalem, within whose sacred precincts acceptable homage can
be presented to Jehovah, we have access to the omnipresent God
at all times, and in aU circumstances ; that, if we have no order
of priests like that of Aaron to transact onr business with God,
we have, in the person of the incarnate Son of God, ^^ a great
High Priest," who has by the sacrifice of Himself expiated our
sins, and who ^ ever lives to make intercession for ns."
In ihe passage which comes now before us for explication,
we find the Apostle applying this mode of reasoniiig to the sub-
ject of Bocred meaUy cm which the Jews seem to have valued
themselves* Of many of the offerings whidi were laid on the
altar of Jehovah part only was consumed, and die rest reserved
as food, either for the priests, or for the offerer and his guests.
This food was considered as peculiarly sacred, and the eating of it
viewed as an important religious privilege. In the verse which
immediately precedes the passage for exposition, the Apostle, in
reference to these sacred meats, had said in effect, ^ The grace
of Gt)d — Uie free favour of Gk)d to sinners, manifested in the
Gospel — ^nncferstood and believed, will do the heart more good
th^ the use of any kind of food, however sacred.^ And in the
paragraph, on the illustration of which I am about to enter,
he shows that Christians had a species of spiritual sacred food,
far more holy than any which the Jewish people, or even the
Aaronicid priesthood, were permitted to taste.
Vers. 10-12. " We have an altar, whereof they have no right
to eat which serve the tabernacle. For the bodies of those
beasts, whose blood is brought into the sanctuary by the high
priest for sin, are burnt without the camp. Wherefore Jesus
also, that He might sanctify the people with His own blood, suf-
fered without the gate.^'' I shall endeavour first to explain the
meaning of these words, and then illustrate the general senti-
ment which they express*
Before doing this, however, I shall quote Tholuck's beautiful
sketch of the Apostle's train of thought : — " The asyndeton gives
greater emphasis to the thought. The reference to what precedes
Digitized by LjOOQIC
244 EPISTLE TO THE HEBREWS. [CHAP. XIH. 1-14.
is this : * If ye would indeed hold by /S/jcS/Ltara, or meats, ye have
surely far more excellent /S/^co/Ltaro, or meats, in Christianity than
in Judaism.' The thought contained in the image that Christians
have a higher altar, leads first of all to the idea, that Jesus, as the
great sacrifice of atonement, is the true ^p&fuiy or meat, of the
faithful. The sacrifice of Christ naturally suggests the idea of
His sufferings. Then comes the thought, we should be the com-
panions of His sufferings, and even for His sake go out of the
city, the emblem of this earthly existence, and endure a death
like His, of pain and shame. And then comes the additional
thought, that as Christ is the true sacrifice, all our sacrifices are
of a figurative and spiritual kind, — no longer sin-offerings and
expiatory sacrifices, but simply sacrifices of praise ; and these
are not to consist merely in words, but also in good works. Such
is the brilliant chain of thought from ver. 10 to ver. 16."
It is quite plain that the language in the 10th verse is elhp-
tical. Nor is it difficult to supply the ellipsis : " We" — t^.y we
Christians as opposed to Jews — " we have an altar, of which
we have a right to eat, but of which they who serve the taber-
nacle have no right to eat." By " the altar" we are either to
understand the sacrifice laid on the altar, or, what comes to
the same thing, the phrase, " to eat of," or from, " the altar,"
is to be understood as meaning, to eat of the sacred food which
had been offered on the altar. " Those who serve the taber-
nacle," or rather, ^ those who minister in the tabernacle,' are, I
apprehend, the Levitical priesthood. There were, as we have
already remarked, certain sacrifices of which the offerer and his
friends were allowed to eat a part ; and of by far the greater
number of sacrifices a considerable portion was assigned to the
priests.^ But there was a class of offerings of which the priest
was nf)t allowed to appropriate the smallest part to himself : the
animal was considered as entirely devoted to God, and was
wholly burnt with fire, either on the altar, or in a clean place
without the camp, while Israel was in the wilderness, and with-
out the city, after the erection of the temple at Jerusalem.'
Now it appears to me that the Apostle says, * We Christians
are allowed to feast — spiritually, of course — on a sacrifice belong-
* Lev. yi. 26 ; Num. xviii. 9, 10 ; Lev. viL 34 ; Num. vi. 19 ; Lev. vii.
15, xix. 6.
J Lev, xvi. 14-16, 27 ; iv. 8-12. .
.Digitized byLjOOQlC
PART II. § 2.] PARTICULAB EXHORTATIONS. 245
ing to that class of which not only no ordinary Israelite, but no
priest, was under the law allowed to taste.' The sacrifice re-
ferred to is plainly the sacrifice which our Lord, as our great
High Priest, oflFered up once for all, even the sacrifice of Him-
self. Of the class of sacrifices to which the Apostle refers, and
which was not a large class, the sacrifice for the sins of the
people on the great day of atonement was the most remarkable ;
and I think there can be no doubt that this sacrifice was directly
in his view when he made the statement which we are consider-
ing. That sacrifice was not to be used as food : the blood was to
be brought into the holy place, which is here equivalent to the
holy of holies ; and after certain portions had been burnt on
the altar, all the rest was to be taken without the camp, or with-
out the city, and there burnt to ashes. Instead of being allowed
to be eaten, it was considered as entirely a devoted thing ; and
he that touched it was not permitted to min^e with the congre-
gation of Israel till he had submitted to certain lustratory rites.
Now the sacrifice of our Lord Jesus belongs to this class. When
He suffered, it was that by the shedding of His blood " He
might sanctify the people ;" i.^., expiate the sins of the spiritual
Israel of God, and fit them for acceptable spiritual intercourse
with God. His sacrifice was a propitiatory sacrifice for the sins
of all His people, answering to the sacrifice for the sins of all
Israel on the great day of atonement. And that our Lord's
sacrifice was of this character, was marked by His suffering
death without the gates of Jerusalem, as the bodies of the vic-
tims offered for the sins of the Israelitish people were consumed
without the camp, or without the city. Maimonides says. What
originally was not lawful to be done in the camp, it was after-
wards unlawful to do in the city.
The sacrifice of Christ plainly, then, belongs to that class of
sacrifices of which not only the Israelites generally, but the
priests, ay, even the high priest, were forbidden to participate.
We Christians are permitted spiritually to feast on this sacri-
fice — ^to " eat the flesh and to drink the blood of the Son of
man." We are allowed to feed on the sacrifice offered up for
our sins, and not for our sins only, but for the sins of the whole
people of God. And we thus have a far higher privilege in
reference to sacred food, not merely than the Israelites, but even
than the priests themselves enjoyed. Such seems to me the
Digitized by LjOOQIC
246 EPISTLE TO THE HEBEEWS. [CHAP. XHI. 1-14.
general meaning of the passage. The meanmg of the Apostle
does not seem to be, as some have supposed^ ^ We Christians
have an altar' — ^meaning the Lord's table — ^ to which no Jew,
continuing to practise the rites of Judaism, can be admitted ;'
nor, ^ We have a sacrifice on which we spritnallj feed, but of
which no Jew, continuing to practise the rites of Judaism, can
participate ;' but, ^ We Christians are allowed to feed on the
propitiatory sacrifice for our own sins, the sins of the people of
God, which even the priests under the Old Testament economy
were not permitted to do/
Thus it appears that these words contain a statement, and a
proof of that statement. The statement is, ^We Christians,
with regard to sacred food, have higher privileges, not only
than the Jews, but even than the Jewish priests. We are
allowed to feast on a sacrifice of the highest and holiest kind,
which they were not.' The proof is, * The highest and holiest
kind of sacrifice was that which was offered on the great day of
atonement for the sins of the people of God. Of that sacrifice
even the priests were not permitted to eat. The blood was
brought into the holy place, and what was not burnt on the
altar was consumed without the camp, or without the city. The
sacrifice of Jesus Christ was a sacrifice of this highest and
holiest kind. It was a sacrifice for sin — it was a sacrifice fw the
sins of the whole spiritual people of God ; and to mark it as the
antitype of the sacrifice for sin on the great day of atonement.
He suffered without the gates of Jerusalem. On this sacrifice
We Christians are permitted to feed. We eat the flesh and we
drink the blood of the Son of man, offered in sacrifice for our
sins.' The conclusion is direct and inevitable : ^ We Christians
have higher privileges in reference to sacred food, not merely
than the Jews, but than the Jewish priests. We have an altar
of which they have no right to eat who serve the tabernacle.'
Having thus endeavoured to ascertain the meaning of the
Apostle's words, let us proceed to illustrate the sentiment which
they contain. Fully to perceive die meaning and design of this
statement, thus most satisfactorily proved, it will be necessary to
inquire into the nature and value of the privilege of the Jews
and the Jewish priests in feeding on sacrifices ; then to inquire
jnto the nature and value of the privilege of Christians in
feeding spiritually <m the sacrifice of Christ ; and then, by a
Digitized by LjOOQIC
PART n. § 2j PABTICULAB EXHOETATIOUS. 247
comparison of tbese^ to evince the superiority of &e ktter to the
former.
With regard to the privilege of the Jews and the Jewish
priests, it is quite plain, whatever superstitious notions might
be entertained by them, that the flesh which had been offered
in sacrifice was not bettet as food than any other flesh of the
same quality, and that the mere eating it could be of no spiritual
advantage to the individual; just as, whatever superstitious
notions may be entertained respecting the bread and wine in
the Lord's Supper, they have no qualities as bodily nourish-
ment different from common bread and wine, and the mere
eating the one and drinking the other can commimicate no
spiritual benefit. Sacrifice was emblematical, and feasting on
sacrifice was emblematical also* Eating the flesh of the sacri-
fice was, I apprehend, emblematical of two things, or perhi^s,
to speak more accurately, of two aspects of the same thing.
Eating of the sacrifice was a natural emblem of deriving ft*om
the sacrifice the advantages it was intended to secure — expiation
of ceremonial guilt, removal of ceremonial pollution, and access
to the external ordinances of the tabernacle and temple wor-
ship. As the altar is in Scripture represented as God's table —
Mai. i. 7 ; Ps. 1. 12, 13 ; Ezek. xxxix. 20, xli. 22— eating of the
sacrifice is emblematical of being in a state of reconciliation
with Qod: sitting at His table, and eating of the sacrifice which
had been presented to Him, interested in the blessings promised,
and secured from the evils threatened, in the Old Covenant*
This, whatever extravagant notions the Jews might entertain
on the subject, seems to have been the true nature and value of
the privilege of feeding on sacrifices.
Now let us inquire into the nature and value of the privilege
enjoyed by Christians. They ^*eat the flesh and drink the
blood of Ae Son of man," who gave BBmself a sacrifice and an
offering in the room of His pe<^^. I need scarcely say the
language is figurative ; that eating and drinking are not to be
understood literally, but spiritually. But what is meant by
spiritually feeding on the sacrifice of Christ — spiritually eating
His flesh and drinking His blood ? It is, in pldn words, our
deriving from the sacrifice of Christ the blessings which it is
intended and calculated to obtain. This we do by the belief of
the truth r^pecting thb sacrifice. Believing that truth, we
Digitized by LjOOQ IC
248 EPISTLE TO THE HEBREWS. [CHAP. XIIL 1-14.
have the forgiveness of oar sins, the sanctification of our na-
tures, and spiritual favourable intercourse with God as our
reconciled Father. We have in Him the redemption that is
through His blood, even the forgiveness of sins ; we are washed
and sanctified ; we have access with boldness to the throne of
grace. We have not merely the emblems of these in the Lord's
Supper, but in the faith of the truth of the Gospel respecting
the sacrifice of Christ we have these invaluable blessings them-
selves; and seated spiritually at the table of a reconciled Divinity,
we feast along with Him. That which satisfied His justice,
magnified His law, glorified all His perfections, and gave Him
perfect satisf acticm, is that which quiets our conscience, trans^
forms our nature, rejoices our heart. We find enjoyment in
that in which He finds enjoyment : " our fellowship is with the
Father." We hear Him saying, as it were, in reference to the
sacrifice of His Son, ^ I am fully satisfied ; ' and our souls echo
back, ^ So are we.' He says, " This k My Son, in whom I am
well pleased; " and we reply, *This is our Saviour, and He is
all our salvation and all our desire.'
It will not require many words to show the superiority, the
infinite superiority, of the privilege of the Christian as to sacred
foodj above that of the Jewish people, and even of the Jewish
priests. They had merely, in eating the sacrifices, the emblem
of blessings ; we, in spiritually feeding on the sacrifice of Christ,
have the blessings themselves. ' They had but the emblems
of expiation, and forgiveness, and purification, and fellowship
with God; we have expiation, and forgiveness, and purifica-
tion, and feUowship with God. But this is by no means all.
The blessings of which, in eating the sacrifices, they enjoyed
the emblems, were of a kind far inferior to the blessings of
which we, in eating spiritually the sacrifice of Christ, actually
participate. What is expiation and forgiveness of ceremonial
guilt to the expiation and forgiveness of moral guilt ? What is
external purification to inward sanctification ? What is external
communion to spiritual fellowship ? Nor is even this all. The
circumstance that it was but a part of the sacrifice that was set
before them that they were allowed to eat of, probably intimated
— and the circumstance that there were certain sacrifices, and
those of the most solemn and sacred nature, of which they
were not permitted to participate at all, certainly intimated —
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PABT II. § 2.] PARTIOULAB EXHORTATIONS. 249
that complete atonement had not been made for them, and that
God and the worshipper were not yet altogether at peace ;
whereas we, in the faith of the truth, are permitted to feast on
the whole sacrifice of Jesos Christ. We not only eat His flesh,
but we do what none of the priests durst do with regard to any
of the sacrifices, we drink His blood. We enjoy the full mea-
sure of benefit which His sacrifice was designed to secure. We
are allowed to feed freely on the highest and holiest of all
sacrifices. Our reconciliation with God is complete, our fellow-
ship with Him intimate and delightful
The bearing of this statement on the* Apostle's object is
durect and obvious. It is a striking illustration of the general
principle of the Epistle. * In Christ you have all that you had
under Moses, and much more. Let your unbelieving brethren
boast of their privileges with regard to sacred food : you enjoy
far higher privileges than they, or even than their venerated
priests. Even they durst not eat of the sacrifice of atonement
for all the people of Israel. But you are permitted daily, hourly,
without ceasing, to feast on the sacrifice of the incarnate Son
of God, who suffered, the Just One in the room of the imjust,
who gave Himself an offering -of a sweet smelling savour in
the room of all the sanctified ones.'
From this statement the Apostle draws an important practi-
cal inference in the 13th verse. " Let us go forth therefore
unto Him without the camp, bearing His reproach."^
The meaning and force of this exhortation are not difficult
to perceive. If Jesus, the incarnate Son of God, in order to
expiate our sins, submitted to become a sin-offering — voluntarily
subjected Himself to so much suffering and shame, and if we,
from our interest in this sacrifice, enjoy such invaluable privi-
leges ; let us cheerfully submit to whatever suffering and shame
we may be exposed to in cleaving to Him and His cause. There
He is, hanging on a cross as one accursed — cast out of the
holy city as unworthy even to die within its walls. But who
is this I "A man approved of God" — "the Holy One and the
Just" — " the Brightness of the Father's glory" — " God mani-
^ No Seceder shotild be ignorant that this was the text from which
William Wilaon of Perth, one of the iUustrions foui who were the fathers
of the Scottish Secession, preached on the day that bj civil authority he
was prevented from officiating in the parish church.
Digitized by LjOOQIC
250 EPISTLE TO THE HEBREWS. [CHAP. XIH. 1-14-
fest in flesh;" and "He is wounded for our iniquities, and
bruised for our transgressions, and the chastisement of our
peace is on Him, and our healing m in His wounds." Shall we
then seek to enjoy worldly honour and pleasure by remaining
among His murderers ? Shall we not leave the city, and take our
place by the cross of our Saviour, and willingly bear whatever
reproach and suffering may be cast on us for our attachment to
Him ? Is it not quite reasonable and right that we should even
be willing to be crucified for Him who was crucified for us ?
It is impossible to conceive the duty of the Christian Hebrews,
readily to sacrifice worldly advantages, and submit cheerfully to
suffering and reproach for the cause of Christ, more cogently
recommended than in these words. And^it does seem probable
that the Apostle meant to suggest, by this way of stating the
truth, that an entire separation from their unbelieving country-
men, and an entire abandonment of the overdated Mosaic in-
stitution, were called for on their part, in order to an unreserved
devotement of themselves to Jesus Christ ; and that this, what-
ever it might cost them, should be immediately made by them.*
The Apostle adds, in the 14th verse, a powerful additional rea-
son for their thus willingly submitting to such reproaches and
sufferings as an honest attachment to Jesus Christ might bring
upon them. Ver. 14 " For here have we no continuing city,
but we seek one to come."
Some have supposed that the Apostle refers here to the ap-
proaching destruction of Jerusalem, and the final overthrow of
the temple worship and the economy to which it belonged.
We rather think his idea is, ^ The sacrifices we may be called
on to make, the sufferings we may be called on to endure, the
reproaches which may be cast on us for our attachment to
Christ, ought not to make any very deep impression on us. We
are but pilgrims and strangers here ; we have no fixed resi-
dence, no continuing city. This is not our home. But we have
a home, at which in due time we shall arrive. To get safely
^ Chrysostom is a good int«*preter in many cases, but he does not sus-
tain his character when from this passage he, in his 32d Horn, on this
Epistle, teaches ihsi Christians, after the example of Christ, should be
buried ejitra urbem^ It would have been well, however, if the practice, for
which so whimsical a reason is assigned by the Byzantine bishop, had been
universally followed.
Digitized by LjOOQIC
PART II.] CONCLUSION. 251
there, is the great matter. This is what we are seeking; and if
we succeed in this— of which, if we be real Christians, there is
no doubt — ^that home will far more than make amends for all the
toils and sufferings we have met with on our road to it. These
reproaches and sufferings for Christ's sake will soon pass away ;
and in the heavenly Jerusalem above, from which we shall
never be called on to go out, we shall meet with an abundant
compensation for all the sufferings, the privations, and re-
proaches we may be called to sustain in the cause of our Lord
while here below.'
While there is a peculiar propriety in these words, viewed
as addressed to the Hebrew Christians, in their substance they
are applicable to Christians in every country and in every age.
All who by faith have feasted on the sacrifice of Christ, are
bound by gratitude and duty cheerfully to submit to all the
reproach and suffering which may be involved in an honest and
open profession of attachment to Him, and dutiful observance
of all His ordinances. It is their duty to reneunce the world,
and all that is in it, even their lawful enjoyments, when these
come in competition with their adherence to Christ. They are
not, as it has been very justly remarked, to steal out of the
camp or city, but they are boldly to go forth, making a public
profession of their dependence on Christ's atonement, and their
subjection to His authority. And they are to do this under a
deep conviction that all that is earthly is transitory, and that what
is spiritual is alone permanent. AU the worldly advantages
which may be purchased by unfaithfulness to our Lord will
soon be as if they had never been ; nothing will remain but the
shame and pusnishment. All the worldly disadvantages which
may be incurred by faithfulness to our Lord will also soon be
as if they had never been, and nothing will remain but " the
recompense of reward," the "exceeding and eternal weight of
glory." May we all who name the name of Christ be enabled to
be " faithful to ihe death, that we may obtain the crown of life.'*
CONCLUSION.
Privilege and duty are very closely connected under the
Christian economy. AU the Christian's duties, when rightly
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252 EPISTLE TO THE HEBREWS. [CHAP. XHI. 15-26.
understood, will be found to be privfleges, and all his privi-
leges will be found sources of obligation and motives to duty.
We have, in the paragraph of which our subject of exposition
forms a part, a very interesting view of the leading privileges
and duties of Christians in their intimate mutual connection.
The description is given in language borrowed from the Jewish
economy. Christians, as they need a high priest, have such an
high priest as they need in Jesus Christ, the incarnate Son
of God. On that all-perfect sacrifice for sin which He has
offered up in His own spotless obedience unto the death, they as
a holy priesthood are allowed spiritually to feed ; enjoying thus
a higher privilege than belonged to the Jewish people, or even
to the Jewish priesthood, under the former dispensation. They
have no sacrifice of atonement to offer for themselves : that is
not necessary; for "by His own sacrifice He has for ever per-
fected " — i,e,j completely expiated the sins of all — " them who
are sanctified," of the whole body of the separated ones. They
do not need to present a sacrifice of expiation : that has been
done in their room. What remains for them is to feast on that
sacrifice; or, in other words, to enjoy the glorious results of
this all-perfect sacrifice, in reconciliation with God, peace of
conscience, and the joyful hope of the glory of God.
But while they have no sacrifice of atonement to offer, they
still, as a spiritual priesthood, are required to offer spiritual
sacrifices to God ; and the fact that the perfection of the
Saviour^s atoning sacrifice supersedes entirely the necessity of
their attempting to do anything for the expiation of their own
sins, is the most powerful of all motives to their diligent dis-
charge of their duties as spiritual priests, in presenting them-
selves to God a " living sacrifice, holy and acceptable, which is
their reasonable service."
What are some of those sacrifices which gratitude to Christ,
for giving Himself for our sins a sacrifice and offering, should
induce Christians to present, may be learned from the 15th and
16th verses. Vers. 15, 16. " By Him therefore let us offer the
sacrifice of praise to God continually, that is, the fruit of our
lips, giving thanks to His name. But," or andy " to do good and
to communicate forget not : for with such sacrifices God is well
pleased."
The Jews were required to offer not only sacrifices of ex-
Digitized by LjOOQIC
PART n.] CONCLUSION 253
piation, but sacrifices of thanksgiving. "The thank-offering
consisted in the presentation of an ox, sheep, or goat, which was
brought by the offerer to the altar, and slain by him at the south
side of it. The priest received the blood and sprinkled it round
the altar. The fat was burnt on the altar. The breast and the
shoulder — ^the former of which was to be heaved, and the latter
waved by the offerer — ^belonged to the priest. The rest was
applied to the purpose of a sacrificial feast for the offerer and
his friends. These offerings were sometimes presented in token
of gratitude for some particular blessing received from God, and
sometimes as an expression of a habitual sentiment of thankful-
ness for God's continual kindness. The first of these kinds of
thank-offerings was united with meat-offerings, consisting of un-
leavened cakes and a leavened loaf, which went to the priests."^
Under the Christian dispensation there were no such ma-
terial thank-offerings, but there was something far better. We
Christians are bound by obligations peculiarly strong and tender
to present a thank-offering to God ; but the thank-offering we are
to present is not anything material : it is " the fruit of the lips,
giving thanks to God's name." What we present is not the
offspring of an animal ; but, as the Prophet Hosea expresses it,
" the calves of our lips ;" not the fruit of the earth, but " the
fruit of our lips." The words, " giving thanks to His name,"
are to be joined in construction with the word " lips :" ^ our lips
giving thanks to His name.' "The fruit of our lips giving
thanks to God's name" — i.^., giving thanks to God as revealed
to us — ^is just a circumlocution for our grateful acknowledg-
ments. " Let us offer the sacrifice of praise, the fruit of our
lips giving thanks to His name," is just equivalent to — ^Let us
gratefully acknowledge the divine kindness.'
What ifi the particular divine benefit for which the Apostle
here calls on Christians to give thanks, it is not difiicult to per-
ceive. It is indicated by the word therefore^ which plainly looks
back to the preceding statement. A sacrifice of expiation has
been presented for us, in the offering of the body of Christ once
for all. That sacrifice has been accepted of God ; and this is
intimated to us by our being permitted spiritually to feast on this
sacrifice. " We have been redeemed to God by the blood of His
Son ;" " Christ has died for us, the Just One in the room of the
1 Winer's Bib. I>icL^ as quoted by Dp Pye Smith.
Digitized by LjOOQIC
254 EPISTLE TO THE HEBREWS. [CHAP. XIH. 15-25.
unjust," aad ^^ His blood cleanses us from all sin ;" and '^ in
Him we haw redemption through His blood, the forgiveness
of sin, according to the riches of divine grace." It is therefore
that we ought to " offer the sacrifice of praiae" to Him who
appointed, to Him who accepted, the great atoning sacrifice —
to Him who gave His Son for us — to Him who gives His Son
to us.
This spiritual sacrifice of thanksgiving we are to present to
God contirmally. The sacrifices under the law could onlj be
presented at particular times^ and in particular places ; but our
spiritual services maj be presented at any time^ in anj place.
And as they may^ so they ought, to be presented continually.
Not that we are to be uninterruptedly engaged in praise, but
that we are frequently to be so employed ; and that we are con-
stantly to cherish a grateful sense of the divine kindness in the
appointment and acceptance of the great sacrifice of atonement^
and in permitting us habitually spiritually to feast on it^ so as
always to be ready to avail ourselves of every proper opportonity
of expressing these sentiments in praise and thanksgiving.
This spiritual sacrifice of thanksgiving to God we are con-
tinually to present by Christ Jestu. By Him, All the sacrifices
of the people of Israel under the law were offered by, through
the medium of, the priests. All our religious services must be
presented through the mediation of our Lord Jesus Christ — in a
dependence on what He did on earth, and is doing in heaven.
It is only when viewed in connection with His atonement and
intercession that any of our religious services can be acceptable
to God.
But praise is not the only species of thank-offering which
Christians are required to present to God. " Thanksgiving is
good," as Mr Henry quaintly but justly remarks, " but thanks-
living is better." The Apostle accordingly adds, ver. 16, "To
do good and to communicate forget not."
The connective particle rendered " but," is merely connective.
It is equivalent to ^ moreover.* I can scarcely doubt that the
Apostle here refers to the custom of the Jews, who were ac-
customed to send portions of the sacrificial feast, on the eucha-
ristic sacrifices, to the poor : Lev. viL 14 ; Deut. xii. 12, xiv. 29,
xvi. 11. It is the duty of Christians to express their gratitude
to God for His goodness to them, through Christ Jesus, by doing
Digitized by LjOOQIC
PARTIL] CONCLUSION. 255
good; ».*.,, by performing acts of beneficence — in feeding the
hungry, clothing the naked, relieving the distressed ; and in this
way communicating to thdr poor and a£9icted bretliren of the
blessings Providence has conferred on them, — " doing good to
all men, especially to those who are of the household of faith."
While the terms are of that general kind as to express benefi-
cence and the communication of benefits generally, it seems
probable that the Apostle had a direct reference to doing good
by oommuiiicating to others those blessings for which they were
especially bound to give thanks. It is the duty of Christians to
do good to their f^low-men by communicating to them, so far
as this is competent to them, those heavenly and spiritual bless-
ings for which they are bound ccMitinually to give thanks to God
by Christ Jesus,
The motive by which the Apostle enforces the duty of offer-
ing these spiritual sacrifices of praise and beneficence, and the
communication of benefits, is a v«ry powerful one : " With these
sacrifices God is well pleased." These were sacrifices with
which God at all times was well pleased — better pleased than
with external, positive religious duties. " I will have mercy,"
said He, " and not sacrifice." With regard to praise, we find tlie
psalmist saying, " Whoso offereth praise glorifieth Me : and to
him that ordereljh his conversation aright will I show the salva-
tion of Gxxl." " I will praise the name of God with a song, and
will magnify Him with thanksgiving."^ And with regard to
well-doing and communicating we find the prophet saying,.
" Is it such a fast that I have chosen f a day for a man to
afflict his soul ? is it to bow down his head as a bulrush, and to
spread sackcloth and ashes under him ? wilt thou call this a fast,
and an acceptable day to the Lord ? Is not this the fast that I
have chosen? to loose the bands of wickedness, to undo the
heavy burdens, and to let the oppressed go free, and that ye
break every yoke ? Is it not to deal thy bread to the hungiy,
and that thou bring the poor that are cast out to thy house ?
when thou soest the naked, that thou cover him ; and that thou
hide not thyself from thine own flesh ? Then shall thy liglit
break forth as the morning, and thine health shall spring forth
speedily ; and thy righteousness shall go before thee : the glory
of the Lord shall be thy rere-ward."^ But it is probable that the
1 Pb. 1. 23, Ixix. 80. * Isa. Iviii. 6-8.
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256 EPISTLE TO THE HEBREWS. [CHAP. XIH. 15-25.
Apostle's design was to convey the idea, that these were now the
only kind of thank-offerings which were acceptable to God. The
ceremonial thank-offerings had ceased to be pleasing to Him ;
for the economy to which they belonged had come to an end.
These spiritual eucharistic sacrifices are the only ones which,
under the new and spiritual dispensation, are agreeable to Him.
When the Apostle says that praise, and kindness, and libe-
rality, are sacrifices which are acceptable to God, I trust I
need scarcely say he does not intend to represent them as
available to remove the divine displeasure, or to propitiate the
divine favour. They are not e^iatory sacrifices at all. Ex-
piatory virtue is to be found only in the great atoning sacrifice
of our Lord. He merely means, — God approves of them ;
they are well pleasing to Him. This surely is a very strong
incitement to offer such sacrifices, " an exceeding great re-
ward" for offering them. Beyond this the highest aspirations
of a Christian cannot go. It is all he can wish ; it is above all
that he can think. To have the approbation of good men is de-
lightful ; to have the approbation of our own conscience is more
delightful still; but to have the approbation of God, this is
surely the highest recompense a creature can reach. This ap-
probation is very strongly expressed in the word of God already.
" God is not unrighteous, to forget your work and labour of love
which ye have showed toward His name, in that ye have mini-
stered to the saints, and do minister." " My God shall supply all
your need according to His riches in glory by Christ Jesus."^
It will be still more illustriously displayed when the Son appears
in the glory of the Father, and in the presence of an assembled
universe proclaims to those who, as a token of gratitude to God
for the blessings of the Christian salvation, have " done good
and communicated :" " For I was an hungered, and ye gave
Me meat : I was thirsty, and ye gave Me drink : I was a stranger,
and ye took Me in : naked, and ye clothed Me : I was sick, and
ye visited Me : I was in prison, and ye came unto Me. Then
shall the righteous answer Him, sajing, Lord, when saw we
Thee an hungered, and fed Thee ? or thirsty, and gave Thee
drink ? When saw we Thee a stranger, and took Thee in t or
naked, and clothed Thee ? Or when saw we Thee sick, or in
prison, and came unto Theet And the King shall answer and
1 Phil. iv. 19.
Digitized by LjOOQIC
PART n.] CONCLUSION. 257
sny unto them^ Verily I say unto yon, Inasmuch as ye have done
it unto one of the least of -these My brethren, ye have done it
unto Me."^
The next duty which the Apostle enjoins on the Hebrew
Christians, is obedience to their spiritual rulers. He had for-
merly pointed out to them their duty in reference to their de-
ceased pastors, ver. 7 ; now he points out their duty to their
living pastors, and enforces its performance by very powerful
motives. Ver. 17. " Obey them that have the rule over you,
and submit yourselves : for they watch for your souls, as they
that must give account; that they may do it with joy, and
not with grief : for that is unprofitable for you."
I have already had an opportunity of explaining to you the
nature and extent of Church rule.* The Hebrew Christians
were to be obedient to their spiritual rulers. They were to
consider the Christian ministry as an ordinance of Christ ; and
they were to yield obedience to those who filled it, in so far as
they taught them the doctrines and commandments of Jesus
Christ. They were not to obey them with a slavish, implicit
respect to their authority, but they were to obey them from an
enlightened regard to Christ's authority; and they were to
submit themselves, not only in receiving with humility their
instructions, but also their faithful reproofs and admonitions.
The motives to the conscientious performance of these duties
are contained in the concluding part of the verse : — " They
watch for your souls, as those who must give an account."
Christian pastors, if they are at all what they ought to be,
^ watch for the souk" of those who have called them to take
the oversight of them in the Lord. The spiritual improvement,
the everlasting salvation of their people, is their great object ;
and to gain this great object, they watch. They know, that to
gain it, constant attention is necessary ; and they endeavour to
yield it. They occupy a place of trust : they have not only
been called by their people, but they have been commissioned
by their Lord. They have been entrusted with the care of a
portion of that ^' Church which He purchased with His own
blood ;" and they know that " they must give accoimt." They
must do so at the close of life, when the command comes forth,
" Give an account of thy stewardship ; thou must be no longer
1 Matt. XXV. 35-40. * Vide pp. 234, 235.
TOL. II. K
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25$ EPISTUS TO THE DEBREWS. [CHAP. XJH: 15^25.
steward ;^ and at the great d&j of jadgmenty when both hubii.
s^teirs. and people ^ most give an acconnt to GtodJ^ Bat this is
not all : they must give account even here. Ministers ought to
keep up a constant intercouxae with theiir greail Master. They
ought to bear their people on their hearts before the Lord. If
their work prosp^*s, — ^if the sovk.of their people seem to piosper
aad he in health,— then they ought with joy and thazikfufaifiBs
to give an account (^ this to Him i and if, (m. the other kanci^
the souls, of their peoplia seemi laeguid and diseased, — if ignor
irance and cardessness. prevail,-^if ^ questions gendering strife
rather than godly edifying" occupy their attention, — if thcce
^^ be among them roots of btttoness," or ^ enemies of die csosi
of Christ,'* — ^then too ought the Christian ininister to. poux out
his. sorrows before the Lord, giving his account ^ with giieL"
It i^ to this ^ving account that^ I apprehend, the Apostk refers
in the passage bef ore: «s.
The consideration of these facta diould induce &e ,Christsaii
people to ^^ obey" their paatov, and ^ submit themselves.'^ He
Qiay urge on you unpdatable truth — he may utter shai^ re^
proofs ; but recollect he has no choice ; rememhet he is. ^^ a mad
upder authority." Put the questiim. Has he said anything thai
Christ has not said? If he bas>. disregard him ; if he has net^
blaoie him not,— he has but disdbarged his dul^: to his Master
and to you ; and recollect, you cannot in this case disB^aird the
servant without doing didbonour to the Master. If he had been
appointed to amuse you, to ^^ speak smooth things" to you,, yon
might reasonably find fault with him for his uncompromising
statements and his keen rebukes. But he ^^ watches for your
souls." Your spiritual improvewi^t,. your evedasting salvation,
is his object ; and therefore he must not, to spare your feelings,
endanger your souls. It were cruel kindness in the physidaiv to
saye a little present pain, to allow a fatal disease to fiLs its roots
in the constitution,, which must by and by produce far more
suffering than what is now avoided, and not only suffering,, but
death.
The last clause of the v^rse is connected widi the first clause :
^^ Obey them that have the rule over you, aad submit yourselves,
that when they give in their account, they may give it in widi
joy, and not with grief ; for tjiat is Tm]^fitable to you." If a
minister is but faithful^ so far as he himself is,cpnceq;ned, he
Digitized by LjOOQIC
PART nj CONCLUSIOH, 259
msLjy he most, give in his account with joy. Whether the Go»«
pel, as adtninistered by him, be " the savour of life unto life" or
" of death unto death," if he is but faithful, he will be ** a sweet
savour of Christ unto God," in them that perish as well as in
them that believe; his unsuccessful as well as his successful
labours will meet the i^probation of the great Master, and
obtain an abundant ^* recompense of reward." But so far as
his people are concerned, the account given in bj him will be
joyful or sorrowful just in proportion to his success ; and for
him to give in a joyful account, is profitable for them ; for him
to give in a sorrowful accofunt, is unprofitable. It affords the
purest satisfaction to a Christian mfaiister to find that his labours
among his people aire ^ not in ▼ain in the Lord ;" that the
thoughtless are becoming serious ; that those alarmed about their
dpiritual interests are seeking and finding rest in the faith of the
truth, and the well-grounded hope of eternal life ; and that those
who have believed through grace are growing up in all thinga
to Him who is the Head, becoming more intelligent and active,
more harmless and useful, more weaned from earth, moire fit
for heaven. Every Christian minister, if he deserve the name
at all, can in some measure say, with the Apostle John, ^^ I have
no greater joy than to hear that my children walk in truth ;"'
or with the Apostle Paul, " For what is our hop^ or joy, or
crown of rejoicing? are not even ye in the pres^ice of our
Lord Jesus Christ at His coming f For ye are our glory and
joy."^ In these circumstances he gives his account to his
Master with joy, and thus is profitable to his people. His holy
joy enables him to prosecute with growing alacrity the duties of
his office ; and the great Head of the Church, by a still further
communication of divine influence, shows His satisfaction with
His obedient children. On the other hand, if the members of
a Christian church do not obey their pastor in the Lord and
submit themselves, and if their souls obviously are not prosper-
ing under his ministry, it must be with a sad heart that he gives
in his account to his Lord.
It is very strikingly said by Dr Owen, With what sighing,
and groaning, and mourning, the accounts of faithful ministers
to Christ are often accompanied, He alone knows, and the last
day will manifest. For the accounts of ministers to be given
1 3 John 4. * 1 Thfl«. iL 19, 20.
Digitized by LjOQQIC
260 EPISTLE TO THE HEBREWS. [CHAP. Xm. 16-25.
in in this way, is not profitable for their people.^ The heart of
the minister is discouraged; the great Master is displeased;
the tokens of His favour are withdrawn ; spiritual barrenness
prevails ; and the clouds seem, as it were, commanded to rain
no rain on the unfruitful vineyard.
The Apostle now solicits from the Hebrew Christians an
interest in their prayers, ver. 18. " Pray for us." The Apostle
was fully persuaded of two things : that all the blessings he stood
in need of could be obtained from God, from God alone ; and
that prayer was the appointed means of obtaining these bless-
ings. Hence we find him very frequently requesting the prayers
of the churches : 2 Cor. i. 11 ; Eph. vi. 19 ; Col. iv. 3 ; 2 Thess.
iii. 1. By soliciting the prayers of the Hebrew Christians, he
also intimates the high opinion he entertained of them as right-
eous men, whose prayers would " avail much." He adds, " For
we trust that we have a good conscience, willing in all things to
live honestly."
There never was a man more exposed to obloquy than the
Apostle Paul ; and it seems likely that unfavourable reports had
been circulated among the Hebrew Christians respecting him.
It is in reference to these that he says, " We trust we have a
good conscience, in all things willing to Uve honestly." ' Though
my name may be cast out as evil, and I may suffer as if I were
an evil-doer, yet I am conscious of my own integrity and faith-
fulness in the ministry committed to me. I am desirous of con-
ducting myself honourably in all circumstances. I do not walk
in craftiness, nor do I handle the word of God deceitfully ; but
my rejoicing is this, the testimony of my conscience, that in
simplicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, I have had my conversation in the world.'*
^ dy<vatTt>igy one of the civa^ htyofAtwch BO f ar aB regards the New Testa-
ment. By a common figure, it is used to mean more than it expresses. It
is = ^ hurtful.' We have a curious illustration of the meaning of the word
in the address which the comic poet, in Athenseus 1. iv., puts in the mouth
of a drunkard, to an abstinent philosopher or water-drinker, — a teetotaller
of those days : —
* AXiwn-fXw «r TJf xoXf/, xlvav vlapy
Toy yap yiupyw kuI top S/ivopop xaxotg'
*Eyti It rdg irpoa^wg fttfivtiP JcuXctf 'rotu.
^ This passage is quoted with great effect by Richard Alleine in his vale-
dictory discourse to his people, on leaving them in consequence of the Act
of Conformity, 1662.
Digitized by VjOOQIC
PART IL] CONCLUSION. 261
He presses his request on them from a reference to his pre*
sent circumstances. The Apostle had been among the Chris*
tian Hebrews formerly ; he wished to be restored to them. He
considers their prayers as means well fitted for gaining his
desire, knowing that, in the government of His Church, Jesus
Christ has a great regard to the prayers of His people. Whether
the Apostle obtained his -v^b w not, we do not know, nor is it
at all material. Whatever appears to us duty in any particular
case, we may, we ought to desire and to pray for, though the
event we wish for may never take place. The secret purposes
of God are not the rule of our prayers. If Apostles needed the
prayers of the churches,' how much mcnre ordinary ministers I
*^ Brethren, pray for us."
One of the best methods of enforcing bur recommendations
of duties to others, is to exemplify them ourselves. This is the
plan which the Apostle adopted in reference to the duty of
mutual intercession. He had just been requesting an interest
in the prayers of the Hebi-ew Christians,, and he immediately
shows them that they had an interest in h\». He had just been
bidding them pray for him, and he straightway commences
praying for them. He had just said, "Brethren, pray for
us," and he now says, vers. 20, 21, "Now the God of peace,
that brought again from the dead our Lord Jesus, that great
Shepherd of the sheep, through the blood of the everlasting
covenant, make you perfect in every good work to do His
will, working in yon that which is well-pleasing in His sight,
through Jesus Christ ; to whom be glory for ever and ever.
Amen."
This sublime and comprehensive prayer — ^which, properly
speaking, forms the appropriate conclusion of the Epistle, for
what follows is plainly a kind of postscript — deserves, and will
reward, our most considerate attention. Our attention must be
directed in succession — (1) to the descriptive appellation under
which the Apostle addresses the object of prayer — " The God
of peace, who brought again from the dead our Lord Jesus, that
great Shepherd of the sheep, by the blood of the everlasting
covenant ;" (2) to the prayer itself — ^that God, as the God of
peace, would " make them perfect in every good work to do His
will, working in them that which was well-pleasing in His sight,
by Jesus Christ ;" and (3) the doxology or ascription of praise
Digitized by LjOOQIC
t$i EPISTLE TO THE HEBREWS. [CHAP. XIIL 15-25.
with whidi the prayer doses — ^ To Him be glory for ever and
ever. Amen."
Let OS then, first, consider the import of the descriptive ap-
pellation under which the Apostle addresses the great object of
prayer. Before we enter on an inqniry into the meaning of
this aj^llation, it will be proper to endeavour to settle a ques*
ticm respecting the construction of this clause hi the verse, the
determinatioii oi which materially affects the sense. The words,
^ through the blood of the everlasting covenant/' may either be
ccmnected with the phrase, ^brought again from the dead/' or
with the dignified title given to Jesus Christ, ^the great Shep-
herd of the dbeep ;" — ^they may either be viewed as descriptive of
the manner in which His resurrection was accomplished, or of
the manner in which He became ^^ the great Shepherd of the
sheep." A good sense may be brought out of the words accord-
ing to either of these two modes of connecting them. The
usage of the original language admits of either. Looking merely
at the Greek words, I should be disposed to say the latter method
of connecting them is the more natural of the two, and that the
Apostle's idea is, that Christ became the great Shepherd of the
sheep by means of His voluntary oblation* of Himself ; i.e^ ob-
tained for Himself that supreme authority over the Church
which is implied in His being ^Uhe great Shepherd of the
sheep." Yet when I consider that — ^though it is most true that
Christ purchased the Church with His own blood, and was ex-
alted on account of His expiatory sufferings as ^^ Head over all
things to His Church"— "in the days of His flesh" He takes
to Himself the appellation, " the good Shepherd," and that it
was as "the good Shepherd," in the discharge of the duties
rising out of this character, that He " laid down His life for
the sheep," it appears to me more probable that the first method
of connecting the words is that which gives us the Apostle's
idea: that His resurrection from the dead was "through the
blood of the everlasting covenant." What is the meaning of
that assertion, will appear, we trust, by and by.
Having settled this question of construction, let us proceed
to the exposition of the descriptive appellation here given to the
object of prayer. In order distinctly to bring out the thoughts
involved in such a complicated form of expression as that now
before us, it is often found advisable to reverse, or at any rate
Digitized by LjOOQIC
miisiderdibly t(^ «hltng^ tte ^rder in Whicli t)iey ^d^d. The
l^lowiAg sM the liiMgbts iti what I apprehend is their l^tor^
order^-4he order it which they presefnted themselves to the
Apostle's miiid :-^-^estis Ohrist otu* Lord is the gre«it Shej^erd
of the flbeep. Aa the gt^eat Shepherd of the sheep He eah^
mitted to d^otk As the gre^ft Shepherd oiF the ^eep He had
beett bton^t again from the dead by God, When God bronght
Him again from the dead^ He did so through the blood of the
everlasting covenant. In b:uigiBg Jesus our Lord from the
dead by the Mood of the everlasting covenant, God acted as the
God of peace; and It is to God, as having manifested Himiself
to be the Gbd <^ peace by bringing our Lord Jesus from the
dead through f^e blood <^ the eveiiasting covenant, that the
Apostle addresses his prayers iA behalf of the Hebrew Chria-
tians. Let us shortly Ulueftrate these most important truthd.
(1.) Jesus our Lord is " the great Shepherd of the sheep/^
What class of persons is described und^ the figurative deno-
minatiou, *^the sheep t*^ What is to be understood by Jesus
our Lord being their Shepherd ? and what by His being the
great Shepherd ! To the first of these questions a most satis^
factory answer will bfe found in the words of oxir Lord in the
tenth chapt^ of the Gbspel by John. The description ex-
tends from the 11th verse down to the 30th. The sum of Hiii
statement is, that the sheep are those whom the Father had
given Him, both Jews and Gentiles, for wh6m He laid dowtt
His life, who hear His yoice and f oUow Him, to whom He giveSj
et^nal Kf e, and who " will never perish, because none can pluck
them out of His, and out of His Father^s hand." They sM
plainly that innumerable multitude out of eveiy kindred, and
people, and tongue, and nation, which He redeems to God by
His blood, — the same dass of persons who in the preceding
part of the Epistle ate represented as <^ the heirs of salvation ;**
"the many children to be brought to glory** through "the
eaptain of their salvation being made perfed; through buffer-
ing;'* the "holy brethren" of the Messiah; the "partakers of
the heavenly calling ;*' those that through believing do enter lAto
the promised rest^, "partakers of Christ;*' "the heirs of the
promise ;*' " they that are called ;" " they that come to Gbd by
Christ ;'* "the sanctified" ones by the offering of Christ's body
once for all ; those who have " received the Idngdom that can-
Digitized by LjOOQIC
264 EPISTLE TO THE HEBREWS. [CHAP. XIIL 1&-4IJ.
not be moved." " The sheep " is just another name for genuine
Christians, viewed as separated from the rest of the world, and
placed under the peculiar care of Christ as their Shepherd.
This naturally leads us to inquire what is meant by His
being termed the Shepherd of the sheep. Many very learned in-
terpreters have considered that the figurative expression " shep-
herd" is intended chiefly, if not solely, to convey the idea. of
teacher^ instructor. I appreh^id, however, that this is a mistake^
and that this idea, if included, is but a subordinate one ; that the
word " shepherd," when used figuratively, both in the Old and
New Testament, denotes one who presides over a collection of
people, who governs, guides, and protects them — ^a leader, a
guard, a defender, a chief, a king. David's being raised to the
supreme government of the Israelitish people is represented as
his being made their shepherd: Ps. Ixxviii. 70-72. In the
First Epistle of Peter, chap. ii. 25, shepherd^ and bishopy or over- "
seer, are used as equivalent expressions. The idea intended to be
conveyed is obviously this : He is placed over them for the pur-
pose of doing everything that is necessary for promoting their
happiness. It is just a figurative expression equivalent in mean-
ing to the literal expression " Saviour."
But our Lord is not only termed " the Shepherd," but " that
great Shepherd of the sheep." He may receive this appellation
to distinguish Him from all others who are called shepherds^
as He is termed ^' the King of kings, and the Lord of lords ;"
or to mark Him as the superior of all those who in His Church
receive the name of shepherds or pastors — in which case the
phrase is equivalent to that used by Peter — the chief Shepherd ;
or to mark His transcendent personal dignity, as in the use of
the same epithet in the expression, ** A great High Priest, Jesus
the Son of God." I have sometimes thought that, both in this
expression, and in our Lard's own expression, " the good," or
that good " Shepherd," there is an allusion to the numerous pre-
dictions of the Messiah under the character of a Shepherd in
the Old Testament prophecies. The following are specimens of
the predictions I refer to : " O Zion, that bringest good tidings,
get thee up into the high mountain ; O Jerusalem, that bringest
good tidings, lift up thy voice with strength : lift it up, be not
afraid ; say unto the cities of Judah, Behold your God ! Be-
hold, the Lord God will come with strong hand, and His arm
Digitized by LjOOQIC
PART IL] CONCLUSION. 265
shall rule for Him : behold. His reward is with Him, and His
work before Him. He shall feed His flock like a shepherd ; He
shall gather the lambs with His arm, and carry them in His
bosom, and shall gently lead those that are with young." " And
1 will set up one Shepherd over them, and He shall feed them,
even My servant David ; He shall feed them, and He shall be
their Shepherd. And I the Lord will be their God, and My
servant David a prince among them : I the Lord have spoken
it."^ The full import of the expression seems to be — ^ Jesus
our Lord, the Divine Saviour of the spiritual people of God,
promised to the fathers.'
(2.) This " great Shepherd of the sheep " submitted to death.
This is not indeed stated in so many words, but it is obviously
implied, both in the phrase, " brought again from the dead," and
in that of " the blood of the everlasting covenant." He sub-
mitted to death ; and He submitted to death as a victim. His
blood was the blood of a victim, or expiatory sacrifice, shed to
ratify a covenant of peace. "The good Shepherd gave His
life for the sheep." " All we like sheep had gone astray ; we
had turned every one to his own way ; and the Lord laid on
Him the iniquity of aU. Exaction was made, and He became
answerable. And He was wounded for our transgressions. He
was bruised for our iniquities: and the chastisement of our
peace was upon Him ; and by His stripes we are healed. He
gave His soul a sacrifice for sin." But as " the great Shep-
herd " laid down His life in order to save His sheep, in obe-
dience to the will of His Father, so He laid it down " that He
might take it again." It was not possible that He should con-
tinue bound with the fetters of death.
(3.) God "brought Him again from the dead," These
Words represent the resurrection of our Lord as an act of divine
power. No power inferior to divine could have accomplished it.
The question of the Apostle to king Agrippa, " Why should it be
thought a thing incredible that God should raise the dead ?" im-
plies that it might well be accounted an incredible thing that any
one else should. The resurrection of Jesus Christ is sometimes
spoken of as His own work. " Destroy this temple," He says,
" and in three days I will raise it up again. This He said of
the temple of His body." And, " As the Father raiseth up the
1 Jsa. xl. 9-11 ; Ezek. xxxiv. 23, 24.
Digitized by VjOOQIC
266 EPISTLE TO THE HEBREWS. [CHAP. XHL U-^h,
dead^ and quickeneth them, eren ao tke Son quickenedi ^hcmi
He will." This will not, however, in any degree appear to be
inconsistent with the declaration in the pai»age before ns, by
any one who understands the principles of the economy of re*
demption. The Father in that economy is the representative
of divinity — the sostainer of its majesty, the vindicator of its
rights. The Son acts in a subordinate, character. Whatever He
says, He says in the name of the Father ; whatever He does,
He does by the power of the Father* " The Father who dwelleth
in Me, He doth the works»" When He was raised fr(Hn the
dead. He was raised by the power of the Father ; t.«., by the
power of God. But the words before us do not so much repre-
sent the resurrection as an act of mere power, as an act of
rectoral justice.
(4.) God brought "the great Shepherd of the sheep"— who
had given His life for the sheep — ^**from the dead, by the blood
of the everlasting covenant." The covenant here referred to
is obviously that divine constitution or arrangement by which
spiritual and eternal blessings are secured for the guilty and
depraved children of men, through the mediation of the incaiv
nate Son of God. This covenant is termed "the everlasting
covenant" to distinguish it from other covenants or arrange-
ments made by God, and especially from that covenant or
arrangement which was made with the Israelites at Sinai, and
which, as it referred directly to temporal blessings, was intended
only for temporary duration. This new covenant is never to
give place to any othen
"The blood" of this covenant is the blood by the shedding
of which this covenant was ratified. When illustrating the ninth
chapter of the Epistle, I had occasion at considerable length to
show you that it is the doctrine of the Apostle, that in all covi^
nants or arrangements made by God for conferring blessings on
sinful men, there has always been an assertion of His rights as
the just and holy Moral Governor of the world ; and that the
form this assertion of His rights has uniformly taken, has been
that of the death of a propitiatory victim ; and that the dignity
of the victim necessarily bore a proportion to the value of the
benefits secured by the covenant. The blood of animal propi-
tiatory victims confirmed the first covenant. The blood of the
incarnate Only-begotten of QxA confirmed the new and better
Digitized by LjOOQIC
PABT IL] COKCLUSIOX. 267
covenant ; i,e.y the obedience to the death of the incarnate Son
of God as the substitute of sinners, makes it consistent witli,
illustrative of, the divine holiness, and justice, and faithfulness,
as well as goodness, to bestow pardon on the guilty, and salva-
tion on the lost children of men, believing in Jesus.
The resurrection of our Lord is represented as the result of
this shedding of His blood, by which the everlasting covenant
was confirmed. He was " brought again from the dead by the
blood of the everlasting covenant." His obedience to the death
was the procuring cause of His own resurrection, as well as of
the salvation of His people, which is the result of that resurrec-
tion. The Father loved the Son, had complacency in Him, be-
cause, in compliance with His will, He laid down His life for
the sheep ; and this was the manner in which He manifested
His complacency. Because He humbled Himself, therefore He
highly exsdted Him.
(5.) In bringing our Lord Jesus from the dead, God acted
in the character of '^ the God of peace." This is an appellation
of the Divinity peculiar to the Apostle Paul, and frequently oc^
curring in his writings : Rom. xv. 33, xvi. 20 ; 1 Cor. xiv. 33 ;
2 Thess. iii. 16. The word " peace ** is often used as equivalent
to ^ prosperity,' happiness in general ; and ^ the God of peace "
may be considered as equivalent to — ^ the God who is the author
of happiness.' The proper signification of the word, however, is
^ reconciliation ;' and I think there can be but very little doubt
that it has its proper primary signification here. ^ The God of
peace," or reconciliation, is the pacified, the reconciled Divinity.
It is just equivalent to the more fully expressed character of
God — " God in Christ, reconciling the world to Himself, not
imputing to men their trespasses ; seeing He has made Him to
be sin for us, who knew no sin, that we might be made the
righteousness of God in Him." God was displeased with man
on account of sin ; t.e., in plain words, not merely was man's
sin the object of His moral disapprobation, but, in the ordinary
course of things, man's final happiness was inconsistent with the
honour of His character as the righteous Governor of the world,
and (what is but another way of expressing the same truth) with
the principles of His moral administration, and the happiness of
His intelligent subjects generally. This incompatibility could
be removed only by some display of the divine displeasure
Digitized by LjOOQIC
268 EPISTLE TO THE HEBREWS. [CHAP. XIIL 16-26.
against sin, and of the rigliteousness and reasonableness of the
law man had violated, fully equivalent to that which would have
been given by the condemning sanction of the law being allowed
to take its course in reference to the offenders. This has been
given in the substituted obedience and sufferings of the incar-
nate Son. These have " magnified the law, and made it hon-
ourable." God is now " just, and the justifier of the ungodly "
— " the just God and the Saviour." " His righteousness is de-
clared through His Son being set forth a propitiation in His
blood." And the first display, and the satisfactory proof, that
God is now "the God of peace," is His raising His Son, our
Surety, from the dead, and giving Him " all power in heaven
and earth," " that He may give eternal life to as many as the
Father has given Him,"
It is finely said by Dr Owen ; " The well-spring of the whole
dispensation of grace lies in the bringing again our Lord Jesus
Christ from the dead, through the blood of the everlasting cove-
nant. Had not the will of God been fully executed, atone-
ment made for sin, the Church sanctified, the law accomplished,
and the threatenings satisfied, Christ could not have been
brought from the dead. The death of Christ, if He had not
risen, could not have completed our redemption; we should
have been yet in our sins. For evidence would have been given
that atonement was not made. The bare resurrection of Christ,
or the bringing Him from the dead, would not have saved us ;
for so any other man may be raised by the power of God. But
the bringing of Christ again from the dead by the blood of the
everlasting covenant, is that which gives assurance of the com-
plete redemption and salvation of the Church."
Now, it is to God as having manifested Himself to be " the
God of peace" — the pacified Divinity — ^by "bringing again from
the dead our Lord Jesus," when, as " the great Shepherd," He
had given His life for the sheep, that the Apostle addresses
his prayers in behalf of the Hebrew Christians. Indeed, this is
the only character in which the Divinity can be rationally ad-
dressed by sinful men, or in behalf of sinful men. Without a
reference to that atonement which was completed in the death
of the Son of God, and the completeness of which is demon-
strated by His resurrection, no spiritual and saving blessing
can be reasonably expected by sinners from Him who id
Digitized by LjOOQIC
PART II.] CONCLUSION. 269
" glorious in holiness/' and " can by no means clear the guilty."
But from the pacified Divinity every heavenly and spiritual
blessing may be expected ; and, contemplating God in this cha-
racter, we may go near Him, even to His seat, asking blessings
both for ourselves and others — " drawing near with boldness to
the throne of grace," in the faith of Him " who was given for
our offences, and raised again for our justification," " that we
may obtain mercy, and find grace to help in the time of need."
Such is the appellation under which the Apostle addresses his
intercessions for the Hebrew Christians to the object of prayer —
the pacified Divinity, manifesting His reconciled character in
the resurrection of Jesus, " the great Shepherd," on the ground
of His having fully satisfied the demands of His law and jus-
tice, in giving His life for the sheep, in giving Himself a sacri-
fice and an offering that He might bring them to God.
We proceed now to inquire into the import of the prayer
which the Apostle here presents. He prays that "the God of
peace" would make the Hebrew Christians "perfect in every
good work to do His will, working in you that which is well-
pleasing in His sight."
The prayer consists of two parts ; the one referring to the
end, and the other to the means of gaining that end. The
Apostle prays that the Christian Hebrews might be "made
perfect in every good work to do His will ;" and He prajrs that,
in order to do this. He would " work in them that which is well-
pleasing in His sight, through Jesus Christ."
The first petition is, that God would " make them perfect in
every good work to do His will." These English words do not
convey any very clear and distinct signification. The word
translated " make perfect," properly signifies * to set to rights
what is out of order,' thus preparing it for its proper use.
Its meaning will be best illustrated by referring to some of the
passages where it occurs. Rom. ix. 22, the "vessels of wrath"
are represented as "^<ed" — ^the same word as that used here —
"for destruction." "The worlds" are said to have been "/mm^d"
— i.e.y ^ arranged, put in order from the chaotic state,' and thus
fitted for their several purposes — " by the word of God : " Heb.
xi. 3. " A body" is said to be " prepared " for our Lord : Heb.
X. 5. And it is said, Eph. iv. 13, that Christ "gave some
teachers, for the perfecting of the saints, for the work of the
Digitized by LjOOQIC
270 EPISTLE TO THE HEBREWS. [CHAP. XLVL 13-^
ministry" — ue^ to fit or prepare holy men fcHf the work of the
mmistry, — "that the body of Christ — i^, the Church — " may be
edified." We apprehend the word has the same meaning hete
as in the passages to which I have just referred. The Apostle
jwrays that " the God of peace" would fit or prepare the Hebrew
Christians " to do His will in every good work." We are all
by nature utterly unfit to obey the divine will ; we do not know
it, we do not love it God alone can render us fit for doing
His will ; and this is true^ not only with regard to unregenerate^
but with regard to regenerate men. " Without Him we can da
nothing." " Our suffidaicy is of Qt)d."
The Apostle's prayer is a very extensive one. He wis^
not only that they might be prq>ared to do the will of God, but
to do tiie whole wifl of God — ^"to do His will in every good
work ;" ue.^ in the performance of every duty^ moral aad re~
Kgtoa& The will of Gtxl is our sanetification— our sanctifica-
tion wholly, in the whole man — "soul, body, and spirit;" and
it is the Apostle's prayer that the Hebrew Christians might> be
enabled by God to be perfect and entire^ wanting nothing.
The second petition refers to the means by which this end is
to be gained^ The Hebrew Christians are to be prepared for
ddng the will of God " in every good work," by Grod's " work-
ing in them that which is wdl-pleasing in His si^t, by Jesus
Christ."^ In order to external good works, there must be in-
ternal good principles. In order to conformity to the law of
God in the life, there must be confonnity to the will of God
in the heart. That in us which is ** well-pleasing in God's
sight," is just a mode of thinking and of feeling which ia
conformable to His wilL The way in which God does this,^ is
not by miraculously implanting such a mode of thinking and
feeling within us. That Grod could do this, if it so pleased Him,
we have no reason to doubt ; but He acts according to the laws
of our intelligent and moral nature. In His word He has given
us a plain, well-accredited revelation of His mind. By the h^
finence of His Spirit, which our liepravity renders absolutely
necessary. He leads us to understand and believe this revelation*
The revealed mind of Qodj understood and bdieved by us^ be^^
comes our mind ; and our mind being broi^ht into accordance
with God's mind, our will, according to the constitution of our
Digitized by LjOOQIC
FAKT. lU CONCaLTOION. 271
nature^ is brought into aecocdance with God's will. It is thus
that God, by His word and Spirit, " works in us that which is
w^U-pleasing in His sight,*'
It is plain from theset remarks^ that Godfs working in us
does^ not make us passive. It is. plain that, in order to our having
in ^s '^ that which is well-pleasing in His sight," we must care-
{lijly study the Scriptures, and accompany our study of the
Scriptures with earnest prayer to God for l^t divine influence
without which they cannot be UJul»stood and believed. While
we use the means — and we wA like madmen if we do not use the
mean«H-and look for the. end,, we are never to forget that His
tPorHng inttais necessary to enablie us ^^ both to will and to do ;"
and when the use of the means is ^eetual, we are to ascribe
ta Him all the glory, saying, ^It was not I, but the grace of
God that is in me,. It is not so much I that live as. Christ
thi^ lives in me.'
The expression, **by Jesus Christ," admits of a twofold
connection, and,, of course, of a. twc^old explication. It may
either be connected with the, phraae, " that which is well-pleas-
log in His sight,"^ ef with the phrqse, " working in us." In
the first case the meaning is, that whatever good is wrought in
the mind of man is acceptable to God, throng Jesus Christ.
We owe to Him, not only the pardon of our sins and the sane-
tification of our nature, but. we owe also the acceptance of our
imperfectly sanctified hearts and lives to His mediation. In the
second case the meaning is, that, while the Holy Spirit is the
direct agent, all God's sanctifying operations on the mind of man,
are carried on with a reference to the mediation of our Lord
Jesus Christ. There ia no communication <^ divine influence
from " the God of peace," but in and by Jesus Christ, and by
virtue of His mediation.,
The third thing in the Apostle's prayer which requires con-
sideration is, the doxology or ascription of praise with which it
closes : " To whom be glory for ever and ever." It is impos-
sible, from the construction, to determine with absolute certainty
whether this ascription of praise refer to " the God of peace "
or toi Jesus Christ. We know that both are worthy of etemd
honour and praise, and that both shall receive them* We find
that glory is ascribed to each separately, and to both together, in
other passages of Scripture. To the Father sqmrately : PhiL
Digitized by LjOOQIC
272 EPISTLE TO THE HEBREWS. [CHAP. XIII. 15-25.
iv. 20, " Now unto God and our Father be glory for ever and
ever. Amen." To the Son separately : Rev. i. 5, 6, " Unto
Him that loved us, and washed us from our sins in His own
blood, and hath made us kings and priests unto God and
His Father ; to Him be glory and dominion for ever and ever.
Amen." To both together : Rev. v. 13, " And every creature
which is in heaven, and on the earth, and under the earth, and
such as are in the sea, and all that are in them, heard I saying,
Blessing, and honour, and glory, and power, be unto Him that
sitteth upon the throne, and unto the Lamb, for ever and ever."
It appears to me, however, that though Christ be the nearest re-
lative, yet, as " the God of peace " is the person addressed and
principally spoken of in the prayer, the ascription of praise is to
be considered as addressed to Him. " The God of peace" well
deserves to be praised and glorified for ever, for all He has
done for, and for all He has done in, His redeemed people.
The " bringing again from the dead our Lord Jesus, that great
Shepherd of the sheep," and His " preparing His people in every
good work to do His will," by " working in them that which is
well-pleasing in His sight," are themes worthy of the songs of
eternity. In these dispensations He displays a power and a wis-
dom, a holiness and a grace, which richly deserve everlasting
praise. And as they deserve it, so they shall receive it. The
Apostle's pious wish, in which every Christian will cordially
acquiesce, will be fully realized. A song ever new shall be un-
ceasingly raised by the nations of the saved to ^^ the God of
peace," who reconciled them to Himself by the blood of His
Son, and declared the reconciliation by His glorious resurrec-
tion ; and who, by the instrumentality of His word and the
power of His Spirit, "prepared them for doing His will in
every good work, by working in them that which is well-pleas-
ing in His sight." " Amen," adds the Apostle. So it ought to
be, so let it be, so shall it be. " And let all the people say.
Amen, and AmenJ^
This is, properly speaking, the conclusion of the Epistle ; and
a more appropriate one could not have been conceived. What
follows in the four following verses is of the nature of a post-
script. This is a usual practice with the Apostle. Similar
postscripts are attached to the Epistles to the Romans and
Philippians, and to both the Epistles to Timothy.
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PAitra] CoNCLtsidN. J73
The 22d verse contains an affectionate request that they
would take kindly what on his part was meant kindly. ^* I be-
seech you, brethren, suffter the word of exhortation ; for I have
written a letter to you in few words." The Hebrew Christians
were, like all other Christians, PauTs spiritual brethren ; but I
think it very likely he here referred to the natural relation ift
which .they stood to him as Hebrews. It was as Hebrews — asr
persons possessed with Jewish prejudices — that they especially
needed, and were in danger of not " suffering, the word of
exhortation.** It is equivalent to — * Remember, I am your
brother, and both feel th^ affection, and am warranted to use '
ihe freedom, of a brother/
^ The word of exhortation** is just equivalent to— ^ this hor*
tatory discourse.* Some have supposed that the Apostle refers
only to those parts of the Epistle that consist of direct exhorta-
tion, such as the beginning o( the 2d chapter, the 6th, the latter
part of the 10th, tlw 12th, and the 13th chapters. We rather
apprehend that he means ^ this hortatory discourse* as a general
description of the whole Epistle. And a juster one could not be
conceived ; for what is the Epistle, from be^ning to end, but a
most impressive and well-supported exhortation to persevere in
the faith and profession of the Gospel, notwithstanding all the
temptations to abandon them to which they were exposed ?
To " suffer,** or bear, this hortatory discourse, is a phrase
which obviously implies, that in it there were many things
opposed to their prejudices, and which, therefore, they might be
dissatisfied and displeased with. I do not know that the mean-
ing of the exhortation can be better given than in the words of
Dr Owen : ** Let no prejudices, no inveterate opinions, no ap-
prehension of severity in its admonitions and threatenings, pro-
voke you againBt it, render you impatient under it, and so
cause you to lose the benefit of it. Christians should beware
of turning away from statements and exhortations merely be-
cause they are not very agreeable to them. That may be the
very reason why they are peculiarly required by them.*'
The reason of this injunction is given in the close of the
verse : " For I have written a letter to you in few words.** ^ It
may appear strange that the Apostle uses such language with
regard to this Epistle, as it is the largest of his Epistles, with the
^ helfip»xh9 (}yifA»r6t») ; *.€., h^ oT^iyaif^ — 1 Pet. V. 12.
VOL. II, 8
Digitized by LjOOQIC
274 EPISTLE TO THE HEBREWS. [CHAP. Xm. 16-26.
exception of that written to the Eomans, and as he seems to have
considered his Epistle to the Galatians a long one : ^^ Ye see
how^long a letter I have written to you with mine own hand."
The remark in the Epistle to the Galatians refers either to the
size and form of the Greek characters^ which the Apostle does
not seem to have been accustomed to write, or to the letter being
long for an autograph, he being in the habit of employing an
amanuensis. Length and shortness are comparative terms. A
very short letter on an unimportant subject may be too long, and
a very long letter on an important subject may be too short. The
Apostle's meaning is, ^ I have written to you concisely.' And
who that has read the Epistle is not convinced of this ? ^ I have
delivered nearly one hundred lectures of an hour's length on
this Epistle ; and yet I am persuaded I have but very imper-
fectly brought out those " treasures of wisdom and knowle^e"
which are contained in these brief terms.
The force of the conciseness of the Apostle's style, as a
reason why his brethren should " bear the word of exhortation,"
is not difficult to perceive. It is equivalent to— ^ If there be
anything apparently harsh and unpalatable in the exhortation,
impute it to the circumstance that I have had ik) much to com-
municate within a moderate compass, that there was no room to
smooth down all asperities.'
The 23d verse gives some interesting information respecting
a distinguished Christian evangelist, and the Apostle's intention
of speedily visiting the Hebrew Christians : " Know ye that our
brother Timothy is set at liberty ; with whom, if he come shortly,
I will see you." Timothy, of whose history we have a number
of notices in the Acts of the Apostles, seems to have accom-
panied the Apostle in very many of his joumeyings, and to have
served with him as a son with a father in the work of the
Gospel. Having been with him in Judea, his worth and ex-
cellences were well known to the churches there. He does not
seem to have gone to Home with the Apostle, but he probably
followed him there ; and it would appear from this passage that
he had been cast into prison as an associate of Paul, or for
preaching the Gospel himself. From this imprisonment he had
^ *^ It is reasonable to sappose that the writer means to say that he had
written briefly, considering the importance and difficulty of the sabjects of
which he had treated. And who will deny this?" — Stuart.
Digitized by LjOOQIC
PABT n.] CONCLUSION. S75
been delivered ; and it seems to have been his intention to avail
himself of his deliverance to visit the brethren in Judea. The
Apostle intimates his intention to accompany Timothy in this
journey, if he should undertake it soon ; at the same time, hint-
ing that, if Timothy could not come speedily, it was doubtful
whether his work would permit him to do so or not. We do not
know whether these expectations were ever fulfilled.
The words in the 24th verse seem plainly addressed to those
individuals to whom the letter was sent, and by whom it was to
be communicated to the Church. He charges them to ^^ salute''
— f.€., to express his kind and respectful affection, first to the
oflSce-bearers, and then to the members of the churches of Judea.
The members are called saints — separated ones, set apart by
God for Himself — separated from " the world lying under the
wicked one" — devoted to the love, and fear, and service of God
and His Son. Such are the only proper members of the visible
Church ; such are the only true members of the Church in-
visible. " They of Italy salute you ;"^ that is, * The Christians in
Italy send you the assurance of their cordial regard.' How does
Christianity melt down prejudices I Romans and Jews, Italians
and Hebrews, were accustomed to regard each other with con-
tempt and hatred. But in Christ Jesus there is neither Boman
nor Jew, neither ItaUan nor Hebrew : all are one. Christians
of different countries should take all proper opportunities of
testifying their mutual regard to each other. It is calculated
to strengthen and console, and to knit them closer and closer in
love. Proper expressions of love increase love on both sides.
The Epistle is concluded with the usual sign in the Apostle's
Epistles, written probably by his own hand. " Grace be with
you all. Amen." "Grace" here is the grace of God — the
divine sovereign kindness. What a comprehensive, kind wish
is this : ^ May you be the objects of the continued love of the
greatest, the wisest, and the best Being in the universe; and
^ 0/ dTo Tfis ^Vrtt'klai may signify, ' those who have oome from Italy* —
those Italians who have been obliged to leave their country and oome to
some other country. In this way some interpreters render it, especially
those who deny the Pauline origin of the Epistle. It may signify Italians
generally, including Romans; but supposing the Epistle to have been
written from Rome, it probably signifies the Christians from other parts of
Italy, at the time residing in Rome. Tholuck's note deserres to be read.
Digitized by LjOOQIC
t76 EPISTLE TO THE HBBBEWS. [CHAP. XIIL IS-^
maj He canfltantlj bestow on joa proof a of His peculiar lore
andcaiar ^ His favour is life^ His loving^ldndness is better than
lifeu" Nothing better, for time or for etemily, can be desired
for Cfluselvet or for others than the grace of GUkL Infinite power
to guard, infinite wisd<»n tognide, infinite excellence and lore to
escite and gratify all the affectionsof the heart for erer and e^^er.
And now I dosa these illiatrations of tlie Epistle to the
Hebrews. Happier honrs than those which I have spent in
oom^poeing these expositorj d i aw u P MSy I can searcely e^)eQt to
spend on thia ade the graYSu. I tmat the stady of the l^istle
haa not been without some improyement^ as well as much enjoy--
moot, to myself. I shall rejoice if at last it diall be foond that
others also have been made better and haj^r by it All is now
over with the author and his readers, as to his illustniting die
Epistle, and dieir listenmg to these fllustsations ; but there re»
mains the improyemcnt to be made, and fix account to be
giTien in. God lequireth ihe things which are past, send so
should we. Let me raqpest. tiiose who have aocompanied me
tbni far, serioudy to review the whob Episde, and ask thenk
aebe% Do wa understand it bettei^and do we f^ more strongly
the sanctifying and consolizig influence of the dodxines wliich
it nitf olds ? Can we say witb greater cmniction of the troth
than formtrly, We need a High Frie8t-*^we have a High Friesti-^
we are well pleased with our High Ptiest; we have acknowledged
JesBS: as our High Priest ; we will hold fast our acknowledge
ment ; He died for ua — ^we wiU live for Him ; and if He calls
us, we will die for Him ; we will trace His steps on the eardi,
we will wait His coming in the doudi? If this be the case even
in one individual, I shall not have laboured in vain : if it has
been the case vrith a number of individuals, I shall have re^
oeived a full reward*
npb^ ^E^paLom iypdtfytf anro rff^ ^Irdkla^ &A Tcfjtodiov,
The 23d verse of the 13th chapter sufficiently proves that
this hypograph is not genuine. Like many of the other hypo-
graphs of the Apostolical Epistles, it is the mere conjecture of
an ignorant and inconsiderate transcriber. ^ These inscnptions
are," as Hallett well says, " not of the least authority. It is a
pity they should be printed in the Bible." In some MSS., after
iypdtfniy 'E^fxwrrl is added. Instead of otto t^ 'IroKla^f one
codex has aaro 'Piifirj^y and another, M ^ABfpf&v.
Digitized by LjOOQIC
DISCOUESES
ON SELECT POKnONS OF THE
EPISTLE TO THE HEBREWS.
Digitized by VjOOQIC
Digitized by VjOOQIC
DISCOUESES
OK
SELECT PORTIONS OF THE EPISTLE.
DISCOURSE I.
THE CHRISTIAN'S PRIVILEGE AND DUTY.
Heb, IV. 14-16.—" Seeing then that we have a great High Prieet, that
ift passed into the heavens, Jesus the Son of Qody let ns hold fast our pro-
fession. For we have not an High Priest which cannot be touched with the
feeling of our infirmities ; but was in all points tempted hke as we are, yet
without sin. Let us therefore come bolcQy unto the throne of grace, that
we may obtain mercy, and find grace to help in time of need.^'
There is an intimate connection between truth and holiness^
doctrine and precept, faith and practice, the illumination of the
mind and the transformation of the heart and life. The prin^
ciple now announced is deeply founded in the constitution of
human nature ; and it is one of the many corroborative evi-
dences of the divine origin of the Scriptural revelation, that it
uniformly recognises this principle. Its statements of truth
always look forward to practical results, and its injunctions to
duty look back to announced principles. This is true ; there-
fore that is right. This is righty because that is true.
We have an exemplification of this in the passage of Scrip-
ture which forms the subject of discourse. It consists of a
statement and an exhortation ; the statement originating the ex-
hortation, the exhortation based on the statement. The state-
ment is fourfold : — ^We Christians have a High Priest. Jesus
Christ is our High Priest. He is a great High Priest, being
Digitized by LjOOQIC
280 DISCOURSE L
the Son of God, and having passed into the heavens. He is
a compassionate High Priest ; He is " not a High Priest who
cannot be touched with the feeling of our infirmities ; but was
in all points tempted like as we are, yet without sin.** The
exhortation is twofold : — " Let us hold fast our profession ;** and,
^* Let us come boldly to the throne of grace, that we may obtain
mercy, and find grace to help in time of need." The duties
enjoined in the exhortation are inferences from the doctrines
contained in the statement. The doctrines contained in the
statement are motives to the duties enjoined in the exhortation.
The Christian's privilege^ the Christian's dntyj and the influence
which the one ought to have on the other, are all here strikingly
placed before us.
The statement runs thuft : "We have a great High Priest,
that is passed into the heavens, Jesus the Son of God. We
have not a high priest who cannot be touched with the feeling
of our infirmities ; but was in e3l points tempted like as we are,
yet without sin." This complex statement naturally resolves
itself into these four simple ones : We Christians hfive a High
Priest ; Jesus Christ is our High Priest ; He is a great High
Priest ; He is a compassionate High Priest. Let us attend to
these in their order.
I. Li the first place, then, the text teaches us that " we Chris-
tians have a High Priest^ Had man continued innocent, and
therefore safe and happy, there wou)d have been bo high priest,
for man would have had no n^ed of one ; «iid had his f «11 been
irremediable — had it been imppsfsiUe to av^ the dangers, to
escape the miseries, in which he wa# invidved — there would
equally have been no hi^ priest, for thefe would have been
no use for one* " The angels who kept their first estate** have
no high priest ; and neither have they who, having sinned, are
" reserved under everlasting chains to the judgment of the great
cUy."
The high-priesthood is an institution rising out of the
peculiar circumstances of our race^ as lost, bujt not hopelessly
}ost. "A high priest is a person taken from among men, op-
dained for men in thin^ pertaining to God, that he nay offer
both gifts and sacrifices to God."
While man was innocent, he needed no one to come between
him and God and transact his business with JTtm, with whom
Digitized by LjOOQIC
THE CHRISTIAK^S PRIVILEGE AND DUTY. 281
principally every intelligent accountable being has to do. God
was pleased with His innocent diild, and delighted to do him
good; and man^ full of veneraticni^ and love, and confidence,
found his happiness in sudi fellowship with God as was oomr
peient to his nature.
But the introduction of sin produced a sad revolution. €^
became displeased with man, and man alienated from God.
All direct favourable communication was at end, and must have
been at an end for ever, if some means were not employed at
once to make the restoration of man to the enjoyment of the
favour and fellowship of God consistent with the perfections
of the divine character, and the principles of the divine govern-
ment, and to effect sudi a change in man's di^KSsitions as would
fit him for acceptable intercourse with God.
To make atonement for sin, so that it might be pardoned,
And so to purify men as that they ^ould be capable of yielding
acceptable obedience to God, and of finding supreme ultimate
happiness in God — ^this was the great design of the institution of
a high priest
The priesthood under the patriarchal and Mosaic economies
could not effect these purposes ; but it was at once a striking
representation of what was necessary to effect them, and a
gracious intimation that, in the fulness of the times, they should
be effected. So far as the heathen priesthood was not a cor^
rupted resemblance of the patriarchal or Mosaic institution, it
was the expression of the natural feeUngs of fallen man, con«-
Bcious of guilt, and afraid of puuidiment.
The High Priest man needs, we Christians have. We know
that an atonement of infinite value has been offered and ao^
cepted, and that an influence has been secured, fitting men for
that renewed favourable intercourse with God, a way for which
has been opened through the merits of the great sacrifice of
expiation.
A high priest is the first necesnty in a rdigion for fallen
man. Clear statements of truth and duty, with corresponding
evidence and motive, are good, necessary things ; but what can
they do where there is no atoning sacrifice, no sanctifying in-
fluence ? Teachers, lawgivers, are very valuable ; but they can*
not make up for the want of a high priest.
Under the Christian dispensation, all the external appear-
Digitized by LjOOQIC
282 DISCOURSE L
ances of a priestly institution are wanting. No material temple,
in the proper sense of the word — ^no altar — no human priest —
no animal sacrifices — ^no lustratory rites. Yet we have a High
Priest ; and it is just because we have Him that we have none
of these. The unbelieving Jews would be very apt to say to
their Christian compatriots, Your new religion is deficient in
the very first requisite of a religion for fallen men. You have
no high priest. How are your sins to be pardoned? you
'have none to make expiation for you. How are your pollutions
to be cleansed? you have none to sprinkle you that you may
be clean. How are your wants to be supplied? you have none
to make intercession for you.
The answer to the cavil is contained in the words of our
text, ** We have a High Priest.'' The high priest among the
Jews was the principal religious minister of that economy, the
inferior priests being merely his deputies, executing such parts
of his office as he could not personally overtake. The import
of the institution was, as I have already remarked, that God
was offended with man, and would not have direct favourable
intercourse with him ; that He was disposed to be reconciled
to him ; and that the medium through which He was disposed
to confer saving blessings on him, was that of vicarious sacri-
fice and intercession. When, then, the Apostle says, "We
have a High Priest," he means. We have one who has offered up
an availing expiatory sacrifice in our room ; who has done what
Tenders it consistent with, and illustrative of, the divine charac-
ter to pardon and save us ; and one, too, who makes intercession
for us — continually interposes in our behalf with God, so as to
secure for us everything that is necessary to final and complete
salvation. Such is the import of the statement, " We have a
High Priest."
n. I remark, in the second place, that Jestis Christ is our
High Priest.
None could be our high priest unless divinely commissioned
to^be so. None can be our high priest who has not executed,
and is not executing, the functions peculiar to that office. In
Jesus Christ — ^in Him alone — are to be found those necessary
and indubitable evidences of being our High Priest.
" No man taketh this honour of high-priesthood to himself,
but he that is called of God, as was Aaron." So also Clirist
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THE CHRISTIAITS PRIVILEGE AND DUTY. 283
glorified not Himself to be made a high priest ; but His Father
God thns glorified Him. He who said to Him in a divine
oracle^ ** Thou art My Son, this day have I begotten Thee,"
said also in another divine oracle, "Thou art a Priest for ever,
after the order of Melchisedec." He came not of Himself —
His Father sent Him ; and He came to give His life a ransom
for many — ^to give His flesh for the life of the world. I have
power, says He, to lay down My life for the sheep. I have
power to take it up again. " This commandment have I re-
ceived of My Father."
And as Jesus Christ was commissioned to be our High
Priest, so He performs for us the functions of high-priesthood.
He is " the Mediator, the one Mediator between God and man."
He has offered for us an atoning sacrifice of infinite value.
He did not, indeed, offer animal sacrifices in that temple which
** served as an example and shadow of the heavenly things;"
but He did offer a sacrifice, of which all the sacrifices offered in
that temple were figures. Being a High Priest, He was ordained
to offer gifts and sacrifices. It was of necessity, therefore, that
He should have somewhat to offer. The Eternal Son, our
appointed High Priest, though the Inheritor of all things, the
Proprietor of the Universe, had in that character nothing that
He could offer as a sacrifice. The suitable, the only available,
victim must be obtained by His becoming incarnate. "A body
was prepared Him ; " and in that body, onoe for all. He offered
Himself for us, a sacrifice and an offering of a sweet-smelling
savour. He laid Himself as the Lamb of God, bearing, and
bearing away, the- sin of the world, on the altar of divine jus-
tice. His perfect conformity in disposition to the divine law,
his spotless obedience to all its commands, and His cheerful
submission to its penal sanction in the room of men — ^this was
the sacrifice by which the requisitions of justice and the piur-
pose of mercy were harmonized. We are ^* sanctified by the
crfFering of the body of Jesus Christ once for all." " The blood
of Jesus Christ, God's Son, cleanseth us from all sin."
And on the ground of this all-perfect atonement, having
obtained eternal redemption for us. He has entered into the
true holy place, the heaven of heavens. There He ever liveth,
making intercession for us, so as to be able to save to the
uttermost all coming to God by Him. By the blood of His
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atoning sacrifice 8f»ink}ed on the conscience-*-4ihat is, by the
effect of the truth respecting this atoning sacrifice, understood
and believed, under the influence of the Holy Spirit, whom God
has shed forth on us abundantly through Jesus Christ our
Saviour — ^we are at once disposed and qualified far habitvu^
holy intercourse with God, in Christ reconciling the worid to
Himself, and are enabled to present ourselves to Him as living
sacrifices — sacrifices of eucharist, not of atcmement — holy, ao-
oeptable, which is rational worship. Thus is Jesus Christ our
High Priest — our only High Priest
None can, without imminent hazard, intrude on His func-
tions. They are strictly appropriated to Himself. Whosoever
attempts to take His place, or to substitute any other in Hi0
room^ will not only lose the advantage of His priesthood, bnt
incur guilt peculiariy deep^ and expose himself to punishment
peculiarly dreadful*
-|" UI. I proceed to remark, in the third place, that the text
teaches us that Christ Jesus is a great High Prieat, " We Imve a
great High Priest, that is passed into the heavens, Jesus the Son
of God." Our High Priest is a great High Priest. He is so
both comparatively and absolutely — great in contrast to the
Gentile high priests, who ware impostors ; great in comparison
with the Jewish high priests, who were but shadows. He was
the reality as a Hi^ Priest: a real High Priest in opposition
to pretended high priests; the real High Priest in contrast
with figurative high priests. And He was a great reality. In
the nature and measure of qualification for the office which He
possessed and di^layed, in the manner in which He discharged
the functions of that office, and in the nature, variety, and
value of the results of His discharge of these functions, there it
a manifestation of an intellectual and m<^al grandeur such as
the universe nev^ before witnessed — a display of infinite know*
ledge, and wisdcnn, and righteousness, uid kindness.
The greatness of our High Priest is a boundless theme. Thi^
studies of eta*nity will not exhaust it. Here it is brought be*
fore our minds in two aspects, similar to those in which His
greatness, viewed alongside of that of the angels, is exhibited
in the previous context of this Epistle, when it is said that He
has been made as much higher than the angels, as He has ob*
tained by inheritance a mote excellent name than they^ In
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THE CHEISTIAirS PRIVILEGE AND DUTY. 285
essential and in official greatness He is infinitely exalted above
all other high priests. His essential greatness is marked by the
etpresrion, the Son of God ; His official greatness^ He is passed
into the heavens. Let us look a little at these two aspects of
our High Priest's greatness.
First, our High Priest is a great High Priest ; for He is the
Son of God. This is an appellation which is peculiar to Him.
It is not applied, it cannot be applied, to any other being in the
universe. Holy angels and sanctified men-*^ mark their origin
as intelligent holy beings, their likeness to God, their being
the objects of BBb con^lacential regard, and His being the ob-*
ject of their supreme veneration, love, and confidence — are
termed sons of God ; but Jesus only receives the name of the Son.
He is « the only-begotten Son"— << God's own Son"—" the Son
of Himself." To none but Him did God ever say, " Thou art
My Son, this day I have begotten Thee." This name indicates
identity of nature, and, of course, equality of perfection.
The proper Deity of Him who is our High Priest is one of
the foundation principles of our most holy faith. The names
most descriptive of divine excellenoe are given Him — God, the
Lord, Jehovah* The attributes most strictly peculiar to Deity
are ascribed to Him — Eternity, Immutability, Omniscience,
Omnipresence, Omnipotence. Works competent only to Deity
are represented as performed by Him — He is the Creator, Up*
bolder, Buler, Judge of the world; and He is the object of
worship on earth and in heaven.
We need go no further than the first chapter of this Epistle
to learn how infinitely great is our High Priest as the Son of
God. He who has purged our sins, — made the worlds, is the In-
heritor of all things, is the brightness of the Father's glory, the
express image of His person, upholds all things by the word of
Hb power, has obtained by inheritance a more excellent name
than the angels, even that of the only-begotten Son, while
their highest name is, created spirits, spiritual creatures. He in
the beginning laid the foundations of tlie earth, and the heavens
are the works of His hand. They shall perish, but He remaineth ;
th^ all shall wax old as doth a garment, and as a vesture will
He fold them up, and they shall be changed : but He is the
same, and His years shall not fail.
Such is the essential greatness of Him who is our High
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Priest. And this essential greatness must stamp an incon-
ceivable grandeur on all that He is and does in His official cha-
racter. What limits can be set to the value of the sacrifice, to
the importance of its results, and to the dignity of Him who
presents the sacrifice, and works out its results —
" When God Himself comes down to be
The Offering and the Priest ! "
But, secondly, our High Priest is a great High Priest ; for
^^ He has passed into the heavens," or rather, He has passed
through the heavens. The fact stated here, and, still more, that
which is necessarily implied in the fact, are striking proofs of
the greatness of the High Priest of our profession.
The fact proves His greatness. The fact referred to is His
ascension through these heavens into the heaven of heavens. It
is thus described in the Gospel history : Forty days after His
passion, having given His disciples "many infallible proofs'^
that He was risen from the dead, and having "through the
Holy Ghost given commandment to them," and spoken to them
" the things pertaining to the kmgdom of God," " He led them
out as far as Bethany, and lifted up His hands and blessed
them ; and it came to pass, while He blessed them. He was
parted from them." " He was taken up, and a cloud received
Him out of their sight. And, while they looked stedfastly toward
heaven as He went up, behold, two men stood by them in white
apparel ; which also said. Ye men of Galilee, why stand ye here
gazing up into heaven I this same Jesus, which is taken from
you into heaven, shall so come in like manner as ye have seen
Him go into heaven." Thus was Jesus our High Priest " taken
up into heaven, and sat on the right hand of God ;" " angels, and
authorities, and powers being made subject to Him."
The mere fact is a proof of transcendent greatness ; but we
do not see half the evidence which it affords of the greatness of
Jesus as our High Priest, if we do not attend to the import of ,
the fact, as that is distinctly unfolded to us in Scripture.
The vail which divided the holy place from the holy of holies
was an emblem of the visible heavens — ^the vail between the
earth which is the outer, and heaven which is the inner,
temple of Jehovah. Through the vail the Jewish high priests
passed once a year, on the great day of atonement, after having
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THE CHBISTIAN'S PRIVILEGE AND DUTY. 287
offered up expiatory sacrifice for the people, to present before
the Lord the evidence that atonement was made according to
the due order, and to receive tokens that Jehovah was recon-
ciled to His offending people. Our Lord's going up through
these visible heavens into the heaven of heavens, was a function
of His high-priesthood ; and places in a striking point of view
His greatness as a High Priest, whether you consider what led
to itj or what it led to.
What led to it ? His incarnation, obedience, suffering, and
death. The Son of God, taking to Himself a holy human na-
ture, full of the Holy Ghost, qualified Himself for His priestly
functions. In His obedience, sufferings, and death, we have the
great expiatory sacrifice which He came to offer up — that which
was to make the salvation of man consistent with, and illustra-
tive of, the perfections of the divine character and the prin-
ciples of the divine government, and lay a foundation for that
change of character in men which would fit them for holy hap-
piness in the service and enjoyment of God. In the resurrec-
tion from the dead and the aseension to heaven, we have the
most satisfactory evidence that this sacrifice has served its pur-
pose — that the supreme Judge is satisfied — ^that the sacrifice, as
it was a sacrifice of infinite worth, and in every point offered up
in entire agreement with divine appointment, is indeed a sacri-
fice of a sweet-smelling savour to God. The High Priest of
our profession, raised from the dust of death to never-ending
life, is raised from earth to heaven ; and as a token at once that
what has been done by Him is acceptable, and that it never can
require to be repeated. He is set down for ever on the right
hand of the Majesty on high. Is He not a great High Priest,
who has done what numberless priests, divinely appointed, had
by numberless sacrifices, during a long course of ages, been
attempting in vain I This proclaims : He has finished transgres-
sion ; He has made an end of sin ; He has brought in everlast-
ing righteousness ; His blood cleanses from all sin. He has, by
His one offering, perfected for ever all them who are sanctified.
He is set forth a propitiation in His blood. God is just, and
the justifier of the ungodly believing in Jesus. God is in
Christ reconciling the world to Himself, not imputing to them
their trespasses ; seeing He hath made Him who knew no sin
to be sin for us, that we might be made the righteousness of God
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in Him. Who shall lay anything to the charge of God's elect?
It 18 Christ that died, ye% rather, that is risen again, who is even
at the right hand of Gbd.
If the consideration of what led to our High Priest passing
throogh those hearens places in a strong light His greatness as
a High Priest, the consideration of what this passing through
the heavens led to, gives additional evidence of the same tru^.
It led to His receiving from His Father power over all flesh,—
all power in heaven and in earth. J^vah said to Him, Sit
on My right hand, till I make Thine enemies Thy footstool.
The Lord sware, and He will not repent, Thou art a Priest for
ever, after the order of Melchisedec There, then, sits our
High Priest, a Priest on His throne«--the regal and sacerdotal
dignities ^orionsly harmonized in Him — a covenant of peace
between them both — having the government of the universe
committed to Him, external event and inward influence being
equally under His control, coming and going at His bidding.
He is able to save to the uttermost all coming to Qod by Him.
Nothing without them, nothing within them, can withstand His
saving omnipotence. Having made His soul an offering for
sin, He sees His seed. He prolongs His days, and the pleasure
of the Lord prospers in His hand. He sees of the travail of
His soul, and is satisfied. The righteous Servant of Jehovah,
the great High Priest, justifles many through the knowledge of
Himself, having borne their iniquities. All this is the result of
His successful discharge of the functions of high'-priesthood.
It is all because He poured out His soul unto death, and was
numbered among the transgressors, and bare the sins of many.
Such is the result of Jesus our Hi^ Priest passing into the
heavens ; and is He not then a great High Priest, every way
qualified for the woric of a high priest — ^to bring men to God, to
His favour, image, fellowship, and enjojrment ?
IV. I proceed to the illustration of the fotu*th statement.
^ Jesus Christ, our High Priest, is a compassionate High
Priest.' In Christ Jesus, our great High Priest, who has
passed into the heavens, " we hove not a High Priest who can-
not be touched with the feeling of our infirmities ; but we have
a High Priest who was in all points tempted like as we are, yet
without sin,'* and who therefore can be touched with the feeling
of our infirmities. After explaining these words, I will shortly
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THE CHBISTIAN'S PRIVILKOE AND DUTY. 289
illustrate the sentiment they conyey, and then proceed to the
illustration of the exhortations founded on the statements.
** Our infirmities,^' is a term expressive generally of our
weaknesses and afflictions. The Apostle explains his declara-
tion, " I will glory in my infirmities," — ^I taJce pleasure in in-
firmities, — i.e.y " in reproaches, in necessities, in persecutions, in
distresses."
To have a fellow-feeling wkh, or to sympathize in our in-
firmities, is to compassionate us while suffering under these
weaknesses and afflictions, — so to compassionate us, as he only
can who has himself sustained similar weaknesses and afflictions.
Sympathy is a law of our nature: when we see our fellow-
Creatures in distress, we are affected with a feeling similar to
theirs. The foundation of this feeling lies in the possession of
a common nature ; and its proximate cause seems to be the ex-
citement of those feelings which we have experienced, or know
that we should experience, placed in similar circumstances with
the sufferer. A benevolent being, incapable of suffering, may,
must pity sufferers, but cannot^ in the strict sense of the word,
sympathize with them.
Our High Priest can sympathize with us ; for He is a man —
a suffering man. He is not a holy angel, who has nevev expe-
rienced weakness or pain. He is not merely a Divine Being,
who is, because merely divine^ essentially impassible. While
He is the Word who is God, He is " the W©rd made flesh ;'*
while ** God's own Son," He is ** the man Christ Jesus." " For-
asmuch as the ehildren were partakers of flesh and blood. He
also Himself likewise took part of the same." And He not only,
in consequence of His incarnation, became capable of suffering ,
— suffering as men suffer ; but He has actually suffered — suf-^
fered as men suffer. ^^ We have not a High Priest who cannot
be touched with the feeling of our infirmities ;. but," on the con-
trary, we have a Hig^ Priest who ^^ was in all points tempted
like as we are," and therefore can be touched with the feeling of
our infirmhies.
Our High Priest ^^ was tempted ;" that is. He was^ tried.
The strength and steadiness of His loyal regard to the divine
honour, as connected with the execution of the great work com-
mitted to Hini, were subjected to numerous, varied, severe,
searching tests. He experienced in an unparalleled degree
VOL. II. T
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290 DISC0UB6E t
^ the ilk that flesh is heir to ;" and they were all to Him, as
they are to us, trials ; so that He could sympathize with ns in
them both as sufferings and as trials. He knows from expe-
rience what bodily uneasiness, fatigue, pain, agony are; and
knows, too, all that man can suffer from grief, sorrow, shame,
fear, disappointment, and regret.
He was tempted " in all things" — ^in every point. He was
exposed to trials suited to all the various principles of human
nature ; so that, wherever the test of affliction was applicable, it
was applied. With the single exception of the misery neces-
sarily connected with remorse and depraved feeling, there is no
kind of suffering of which He was not participant.
He was thus tried ** like unto us." The precise force of
this expression, which, literally rendered, is, ^ according to like-
ness," is not very easily determined. It may signify, what our
translators obviously understood by it, ^ In every way in which
lye are tried He has been tried ;' or it may signify. He was tried
in all things in a conformity to the likeness of His nature and
circumstances to ours. That conformity was extensive, but it was
not complete. He was made in the likeness of sinful flesh — ^He
was made flesh ; but He was not made sinful flesh. He was
tried in all things, so far as His conformity to us admitted. To
all trials, except those which are inseparably connected with
present guilt and depravity. He was exposed. The general
meaning is plain — ^ being assimilated to us in all manner of
trials.'
The qualifying words, " yet without sin," may be variously
understood. They may either indicate that His trials did not
originate^ as all ours do, in our personal sin ; or that they did
not lead to sin in Him, as they always, in some degree or other^
do in us. Both are truths. We are sufferers, because we are
personally sinners. He, though the greatest of sufferers, was
completely free from personal fault and depravity* He suffered
for sins, but not for His own sins. " Messiah was cut off, but
not for Himself." He was " holy, harmless, undefiletl, separate
from sinners." If He had bad sins of His own to expiate, He
never could have expiated ours. As our trials originate in our
sins, so none of them are undergone by us without discovering
that we are morally imperfect — ^that we are depraved beings*
There is always sotoething wanting-:-something wrong- Oo»
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THE CHRISTIAN'S PBIVILEaE AND DUTY. S91
trials^ even when tliey are uldmatelj salutary and sanctifying,
bring out our deficiencies and faults. It was otherwise with
our High Priest. He could say to Him who tried Him, the
Holy, Holy, Holy One, the Searcher of the hearts, the Trier of ^
the reins, what the holiest mere man nevOT durst say, — " Thou
hast proved My heart ; Thou, hast visited Me in the night ; Thou
hast tried Me, and shalt find nothing in Me." When the tempter
comes to us, he finds something of his own in us on which to
practise ; and his temptations, in consequence of being imper-
fecUy resisted, even when not entirely complied with, seldom
leave us without our contracting additional guilt, — a strong
reason why we should avoid unnecessary trials, and earnestly
present the petition. Lord, lead us not into temptation.
There is something peculiar in the language of the Apostle
in describing the compassion, the sympathy of the Saviour, in
the passage before us. He is ^^ not a High Priest who cannot
be touched with the feeling of our infirmities.*' "We should have
expected him to say, We have a High Priest who can be
touched, or who is touched, with the feeling of our infirmities.
There must be a reason for his adopting so Strange a circum-
locution ; and I do not think we have far to seek for it. In the
preceding verse he had represented our Lord as a great High
Priest — ^both essentially and officially great — ^^the Son of God ;
and as having " passed through these heavens" into the heaven
of heavens. The thought would naturally occur: Such a
High Priest cannot be touched with the feeling of our infirmi-
ties. He is too high above us to enter into our perplexities, and
fears, and sorrows. No, says the Apostle ; this High Priest, not-
withstanding all His essential and official grandeur, is not inca-
pable of sympathizing with you, for in His assumed nature on
earth He was in all things tempted like as ye are ; and though
unlike you in this, that before trial, under trial, after trial. He
was without sin, this no more than His essential and mediatorial
greatness interferes with His capacity of thoroughly sympathiz-
ing with you under all your infirmities.
His sympathy is not impaired by His divine perfection, nor
by His glorified state. His divinity, which did not hinder Him,
when on the earth, from suffering, cannot, now that He is in
heaven, interfere with the capacity and exercise of the sympathy
growing out of these sufferings. His exaltation to the right
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293 DISCOUBSE L
hand of God has not made Him less a man than He was on the
earth. The same human heart beats in the bosom of Him who
reigns in heaven, as in Him who on earth shed tears at Lazarosf
grave, and as He drew near to Jerusalem. ^ His compassion is
the same essentially as it ever was. A change has taken place
in its degree and mode of exercise. Everything that was pain*
f ul in it, as felt by Him in the days of His flesh, is how re-
moved. He no longer groans and weeps ; but He retains a
lively recollection of all He suffered on earth, and of the man-
ner in which He was affected by it, which, acting on the essen-
tial principles of His humanity, prompts Him to exert His
boundless mercy and power in supporting, and relieving, and
comforting His afflict^ people."^
Nor does our Lord's entire freedom from sin make Him " a
High Priest who canpot be touched with the infirmities" of His
people. It is finely remarked by the writer quoted above, that
" the consciousness of their own moral infirmity, or liability to
sin, was fitted to make the priests under the law, and should
make the ministers of the Gospel still, tender in their dealings
with fellow-sinners, ^ considering themselves, lest they also be
tempted.' Yet sin dwelling in any man is itself an evil ; and
in proportion as it prevails, instead of helping, hurts the exercise
of compassion, as well as of every other good disposition, ren-
dering him less qualified for discharging his duties to others.
From this sinful infirmity our Lord was perfectly free ; yet
being made sensible of its power over us, by His having felt all .
the natural infirmities which in us are connected with sin, and
by which we are often drawn into its commission. He is per-
fectly qualified for sympathizing, not indeed with the sin, but
with the weakness which gives occasion to, and, in our case,
yields to the temptation." ** As a person who successfully
resists the violence which may be used to draw him from the
king^s highway, knows the strength of the assailant better than
one who yields, with little or no resistance, so Christ knows the
force of temptation, which He uniformly resisted, better than
we who but too easily comply with it"
From these illustrations of the words in which the Apostle
asserts the sympathy of the Bedeemer, it appears that his senti-
ment may be ^us expressed : ^ The divine nature, the media-
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THE CHRISTIAirS PRIVILEGE AND DUTY. 293
tonal glory, and the absolute sinlessness of Jesus Christ, while
thej fit Him to perform for us the great functions of effectual
atonement and intercession, in no degree prevent His tender
sympathy with His people — ^His being to them "a merciful and
faithful High Priest in things pertaining to God ;" for "in the
days of His flesh'' " He suffered, being tempted, so that He is
able to succour them who are tempted." " He was in all things
tempted like as we are," so that He is not — as might be supposed,
from thinking merely of His absolute sinlessness and His divine
and mediatorial glories — a High Priest who cannot be touched
with the feeling of our infirmities; but even more than the
Jewish priests, who were compassed with moral infirmities, as
well as those for whose benefit they performed the priestly
functions, He can have compassion on the ignorant, and them
that are out of the way.' It is plain that, while this is the
direct force of the statement, it seems intended also to suggest
the id^ that our High Priest is not only not a High Priest
who cannot be touched with the feeling of our infirmities — ^who
can be touched, but also that He is touched, that He cannot
biU be touched, with them.
How full of comfort to the people of Christ — " compassed
about as they are with infirmity," liable to suffering in such a
variety of forms — ^is this consideration that they are sure of their
Saviour's sympathy in them all I Are they in languor, debility,
pain, agony I He who sat by the well of Sychar, weary and
way-worn — He who felt the pain of the scourge, and the deeper
agony of the cross— comprehends all they feel, pities them, and
can and will give them the necessary support. Are they poor,
and do they find it difficult to meet the demands made on
them ? He who had not where to lay His head, and, when the
tax-gatherers came to Him, had nothmg to meet their demands
— ^He sympathizes with their honest anxiety, and, though He
may not send the needed supply in a fish's mouth, can and will
give the needed relief. Are they mourning the death of valued
relatives and friends T He who wept at the grave of Lazarus —
He who had pity on the bereaved widow of Nain — feels for
them, and will comfort them. Are they pained by the unkind
conduct of living friends T He whose relations did not believe
in Him, whom one disciple betrayed and another denied, and
whose best friends deserted Him in the hour of trial, — ^He has a
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iH MScotmsK I
fellow-feeling with this afflipti(Hl, and will ^tor^ Himself ^ i
friend that sticketh closer than a brother." Are thej perse-
cuted and reproached for righteousness' sake 1 He who for the
sake of His Father's honour and their salyati<Hi bore reproach^
and was persecnted eren tinto death, cannot but take a deep in*
terest in those who suffer in the same cause ; and they cannot
take a more ready way to prevent their being f* weary and faint
in their minds," than ^^ considering Him who ^idnred such con-
tradiction of sinners against Himself/^ and realizing His pro-
mised presence, sympathy, and relief. Are they suffering from
the temptations of the wicked one t He who experienced the
hour and power of darkness " will not suffer them to be tempted
above what they are able to bear " — He will pray for them, that
their faith fail not
^ He knows what sore temptations are,
For He has f dt tke fiame.**
Are they weighed down with a sense of guilt, oppressed with a
feeling of the loathsomeness of sin ? Though He never knew
remorse— for He always, in thought and feeling, language and
action, was entirely conformed to the will of God; though He
never knew what it is to say, ^* Wretched man that I am, who
will deliver me from this body of death t"— f or sin never dwelt m
Him, never found entrance into Him ; — ^yet none know as He
knows the demerit and the hatefulness of sin ; and none can
understand as He does how a sense of these pains weigh down
the heart ; and none but He, in His atoning blood sprinkled on
the conscience, and by His purifying Spirit shed forth abundantly
on tiie heart, can give the needed relief. Are they deprived of
di'V'ine consolations, and going mourning as those without the
sun I He who agonized in Gethsemane — He who on the cross
uttered the bitter cry, "My God, My God, why hast Thou
forsaken Me t" — ^He can understand, what their friends can only
very imperfectly do in many cases, — He can understand their
sorrows, and, touched with compassion, will give seasonable
comfort arid deliverance. Are they, through fear of death, sub-
ject to bondage? He whose human sensibilities would have led
Him to say, " Father, save Me from this hour,'* can pity and re-
move these distressful feelings. Finally, are they in the article
of death f There no mortal friend can help, no mortal friend can
fully sympathize with them* He, the First and Last and Living
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THE CHRISTIAN'S FBIVILEGE AND DUTY. 295
One, became dead — died that, among other and higher ends, this
might be gained, that He should be able to sympathize with His
people when dying. He knows the great secret of what it is to
die; and His compassionate heart moves His powerful arm to give
His dying people all the needed help in that peculiarly trying
hour. When heart and flesh faint and fail, when no man hath
power over the spirit to retain the spirit ; but when, naked and
alone, so far as earthly friends are concerned, it must wend its
mysterious course to Him who gave it, — even then, moved by
sympathy. He is with them, and they find they are not alone —
the Saviour is with them.
Surely, then, the Christian, amid all his trials, may, ought to
make this his song in the house of his pilgrimage : —
^^ Where high the hearenlx temple stands.
The house of God not made with hands,
A great High Priest oar nature weais,
^ The guardian of mankind appears.
*^ Though nov ascended up on high,
He bends on earth a brother's eye ;
Partaker of the human name,
He knows the frailty of our frame.
" Our fellow-sufferer yet retains
A fellow -feding of our pains ;
And still remembers in the skies
His tears, His agonies, and cries.
^^ In every pang that rends the heart.
The Man of Sorrows had a part ;
He sympathizes with our grief,
And to the sufferer sends reHel/'
Now for the application of these glorious truths :
^^ When gathering clouds around I view,
And days are dark, and friends are few, x
On Him I lean, who not in vain *
Experienced every human pain.
He sees my wants, allays my fears,
And oounts and treasures up my tears ;
^* If aught should tempt my soul to stray.
From heavenly wisdom's narrow way, —
To flee the good I would pursue, .
Or do the ill I would not do, —
He, who has felt temptation's power,
^ Wi)l guard me in that cbiDgerous hour.
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296 DISOOUBSE L
^^ If wounded loYe my bosom swells
Deceiyedby those I prized too weU,
He shall His pitying aid bestow,
Who felt on earth sererer woe ; —
At once betray'd, denied, and fled
By those who shared His daily bread.
*^ When Tezing thoughts within me rise,
And sore dismayed my spirit dies, —
Then He, who once rouchsafed to bear
The bniden of our guilt and care,
Shall sweetly soothe, shall gently dry,
The throbbing heart, the streaming eye.
*' When mourning o*er some stone I bend.
Which covers all that was a friend.
And from his hand, his Toice, his smile,
Divides me for a little while, —
My Saviour marks the tears I shed,
For * Jesus wept' o'er LazYus dead.
'* And when I shall have safely passed
Through every conflict but the last,
Th' unchanging Friend will watch beside
My dying bed, for He has died ;
Then point to realms of cloudless day,
And wipe the latest tear away/'
So much for the illustration of the Apostle's fourth state-
ment, that in Jesus Christ we have a compassionate High
Priest.
Having thus considered the Apostle's fourfold statement,
let us now turn our attention to the double exhortation he
grounds on it. ^^ Let us hold fast our profession ;" and, ^^ let us
come boldly to the throne of grace, that we may obtain niercy,
and find grace to help in time of need."
I. The first exhortation the Apostle gives is, ^^ Let us hold fast
our profession." ** Our profession " is a phrase equivalent to —
* our acknowledgment.' " The High Priest of our profession"
is ^ the High Priest whom we have acknowledged ;' and the pro-
fession or acknowledgment here referred to, is our profession or
acknowledgment with regard to Him. Now, what is our pro-
fession with regard to Him? It is just that contained in the
Apostle's statement : ^ We have a High Priest, as we as sinners
deeply need one ; Jesus Christ is our High Priest ; He is a
great High Priest — essentially great, officially great ; and He is
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THE CHEISTIAITS PBIVILEGE AND DUTY. 297
8 compassionate High Priest/ This is what we profess to be^
lieve.
Now, to ^^hold fast" this profession includes two things:
the holding fast, the continuing stedfast in, the faith of what
we profess ; and the holding fast, or persevering in professing
this faith — ^publicly acknowledging it as our faith.
Christians should continue in the faith of what they have
acknowledged respecting Christ Jesus. They should hold fast
their acknowledgment. It must not be let go. It must not be
lost sight of. We must habitually keep it before our minds, and
keep it before our minds as the truth — the truth which we have
acknowledged. The great reason why we should do so is, that
it is the truth most sure. What we profess about our High
Priest is the testimony of God, who cannot lie. When we re-
ceived it, we "set to our seal that God is true.'* We cannot
let it go without calling Him a liar. While this is the primary
reason for holding fast the truth we have professed in reference
to our High Priest, another very powerful reason is, that it is
only in holding fast this truth that we can enjoy the advantages
connected with Jesus being our High Priest. All the saving
results of His high-priesthood come to us through the belief of
the truth. Pardcwi, justification, free access to God, sanctifica-
tion, support under trials, consolation amid afflictions, all come
to us through faith, and are enjoyed by us as believers, and ac-
cording to our faith. Hence the great weight which the inspired
writers place on faith — ^true faith, persevering faith.
But to hold fast our profession refers not merely to the
holding fast the truth professed, but to the holding fast the pro-
fession of that truth. Some might be disposed to say. It is quite
right we should hold fast the truth, but may we not " hold it to
ourselves before God," and shield ourselves from the evils to
which we are sure to expose ourselves by an open profession of
it! No, says the Apostle; we have professed this truth; we
have openly avowed that this is our profession ; and we must
persevere in this open avowal. Faith in the heart is the first
thing ; confession with the mouth, the second. Both are required
to make a consistent Christian. The profession referred to in-
cludes in it not only the acknowledgment made by connect-
ing ourselves with the Christian community, and observing the
ordinances of Christ, but also the giving expression to our in-
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298 DiscauRSE l
ward convictions on erery proper occasion to our fellow-menj
and the exhibiting, in the entire conformity of our temper and
behaTioar to the law of our Lord, that our profeiteion is an
honest one. We must not be ^^ ashamed of the testimony of our
Lord Jesus/' which we have made our. profession.
A regard to Him, a regard to ourselves, a regard to our feU
low-men, all require this at our hand. Is our High Priest not
worthy to be acknowledged! Have we any cause to be ashamed
of Himt Has He not required us to. acknowledge Him in
terms as explicit as He has required us to believe in Himt Is
not confession with the mouth to salvation conjoined with faith
bf the heart to right conversion f And is not our interest deeply
involved in this matter ? Has He not told us what will be the
result of our not bdng ashamed of Him, and of our being
ashamed of Him, in that day when He appears in the glory of
His Father, in His own glory, and in the glory of the holy
angels? It is the honest, open, consistent professor of the
truth as it is in Jesus that has the promise of the crown of
righteousness at last, and who only, in the very nature of the
case, can have the joys and consolations which even h^« are
bestowed on those who bold fast what they have received. And,
still further, this holding fast the profession of our faith is the
way of our doing good to our fellow-men 5 — ^to our fellow-
Christians, by strengthening and comforting them ; to our
unbelieving fellow-men, by holding forth to them the word of
truth, by the knowledge and faith of which alone they can be
saved.
We have but to look into the Apostle's statements to find
abundant reason why we should comply with his exhortation.
If it be indeed so, that we have a High Priest — ^that Jesus Christ
is our High Priest, and is such a High Priest as becomes us,
as we absolutely need, as completely suits our circumstances as
guilty, depraved, weak, helpless creatures — ^a High Priest so
great, a High Priest so compassionate, — surely, having acknow-
ledged Him as such on abundant evidence, we should hold fast
the truth acknowledged, and hold fast, too, the acknowledgment
of the truth. Where can we find a substitute for Him? Who
can be compared to Him ? Where shall we find expiation, for-
giveness, acceptance, sanctification, comfort, eternal life, but in
Him ? What is there that we want, that is not to be found in
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THE CHRISTUirB WIVItEGE AND DUTT. 299
HimT And can the tinivetse of being do for us what He has
done, what He is doing, for tis 1 What blood bat the blood of
Our High Priest's sacrifice can cleanse ns frcwn all, from any
sin t And who but He^ who ever lives to nuike intercession
for ns, can be able to save us — as we need to be saved— to the
uttermost, and for ever? Does He not deserve to be clung to
by persevering faith t Does He not deserve to be honoured in
persevering public acknowledgment t
n. The Apostle's second exhortation is, ^^ Let lis come boldly
to the throne of grace, that we may obtain mercy, and find grace
to help in the time of need." The language and the imagery,
here, exactly correspond to the view the Apostle has been giving
us of Jesus Christ as the High Priest of our profession. They
are borrowed from the most sacred and recondite portion of th^
Old Testament worship. In the expression, "the throne of
grace," there is without doubt an allusion to the mercy-^seat in
the holy of holies, over which the Shechinah, or cloud of glory
*— the emblem of the divine presence— occasionally, if not con-
stantly, hovered, and which therefore might with propriety be
represented as the throne of Jehovah, who dwelt between the
cherubim.
The question of greatest importance h^re is, What is that
which, under the new economy, answers to the mercy-seat
under the old dispensation, which was a figure of good things
to come t What is that throne of grace to which the Hebrew
Christians are exhorted to come boldly t Some consider the
mercy-seat as emblematical of our Lord Jesus Christ, ground-
ing their opinion chiefly on what the Apostle says, Rom. iii.
25 : "Whom"— that is, Jesus Christ—" He hath set forth to be a
propitiation ;" or, as they would render it, ^propitiatory or mercy-
seat.' There is no doubt that it is the same word which is
rightly rendered ^ mercy-seat' in the 6th verse of the 10th chap^
ter of this Epistle ; bat in the passage in the Romans there can
be Httle doubt that the word refers to a propitiatory victim or
sacrifice, and not to the sacred goldrcovered chest, on which the
blood of the sacrifice of atonement for the congregation was
sprinkled; and it obviously better suits the whole connected
system of emblems, to consider the whole of the mystic furni-
ture of the holy of holies — ^the Shechinah hovering over the
ark of the covenant containing the law, sprinkled with atoning
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300 DISOOUESEL
blood — 38 a figurative representation of the Divine Beings the
Bighteous Governor, propitiated by sacrifice*
It is common in our own language, as well as in that in
which this Epistle was originally written, to speak of a monarch
under the name of things which are characteristic of his royal
dignity. We speak of the prerogatives of the crown, and of
addressing the throne, when we mean the distinguished indi-
vidual who wears the crown and sits on the throne. In like
manner, the throne of grace is a figurative expression for God,
as seated on a throne of grace, dispensing pardon and all
saving blessings to sinners — the God of Peace, the pacified
Divinity, who was angry, but whose anger is turned away;
God in Christ reconciling the world to Himself, not imputing
to men their trespasses, seeing He has made Him who knew no
sin to be sin for us, that we might be made the righteousness of
God in Him ; for, as the Apostle expresses it in his Epistle to
the Ephesians, chap. iii. 12, it is ^^ in," or by, ^^ Christ Jesus
that we have boldness and access — ^that is, to God — ^in the faith
of Him."
To this propitiated Divinity the inspired writer exhorts the
believing Hebrews to " come " — ^to draw near. It is plain that
this expression is figurative, denoting mental, not local move-
ment. To draw near to the propitiated Divinity, as seated on
His throne of grace, is, in the firm faith of the truth respecting
His reconciled character, and in the exercise of those affections
which the belief of this truth naturally excites, to render Him
religious homage — to present the desires of our heart before Him.
When Christians thus worship the reconciled Divinity, they
are to do it "boldly;" that is, not with the trembling appre-
hension with which the Israelites approached, not to, but to-
wards the mercy-seat, who, when their high priest, having offered
a sacrifice of atonement for their souls, had entered in their
name within the vail, to present and sprinkle the blood of the
sacrifice there, were ignorant what might be the event — ^whether
the sacrifice would be accepted or rejected, — ^but with a holy
reverential confidence, arising from the assurance that our High
Priest, having completed His one infinitely valuable and avail-
ing sacrifice on the earth, has passed through these heavens into
the heaven of heavens, with the blood which cleanseth from all
sin, and, ever living there to make intercession for us, is able to
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THE CHBISTIAITS PBIVILEGE AND DUTY. 301
save US to the uttermost, coming to God by Him. Boldness is
not here opposed to reverence, but to slavish apprehension
and appalling terror, which estrange men from God.
The object of our coming thus boldly, like cherished children,
to Jehovah propitiated in Christ, is, " that we may obtain mercy,
and find grace to help in time of need." The words mercy and
grace seem nearly synonymous ; and so do the two phrases, to
" obtain mercy," and to " find grace." Both of the words are
primarily expressive of the principle of benignity in the divine
mind : the first, in its exercise to us as miserable ; the second,
in its exercise to us as undeserving. But here, as in many
other places, they, by a common figure of speech, are used to
denote the manifestations of this principle. To obtain mercy,
to find grace, is to receive manifestations of God's mercy to us
as miserable, and of His grace towards us as undeserving — ^to
receive proofs that God is our loving Father, our eternal
Friend, who for His own sake, for His name's sake, for His Son's
sake, will supply all our need. And those proofs are afforded
by Him in answer to our believing prayers, in his conferring
upon us such assistance as is needful for us in the time of trial,
to enable us to hold fast our profession. The words literally
are, ^^ that we may obtain mercy, and find grace for seasonable
help." The direct reference here is not, as ordinarily sup-
posed, to pardon of sin — though we are to be ever coming to the
throne of grace for that blessing, of which we are ever in need
— but to those kind assistances of the good Spirit which are re-
quisite amid the trials of life, to enable us to hold fast our pro-
fession.
This exhortation is plainly based on the statements which
precede it. "We were at variance with God. As the righteous
Judge, He had condemned us. But a High Priest, a great
High Priest, the Son of God, has interposed in our behalf.
He has given Himself a sacrifice for us ; and as a token that
that sacrifice has been accepted. He has passed through these
heavens into the heaven of heavens, and is there a Priest on
His throne. This High Priest is as gracious as He is great ;
and notwithstanding His divine and mediatorial glories, not-
withstanding our sinfulness and His sinlessness. He is, both
physically and morally, capable of such sympathy with us in all
our infirmities, as to secure that His unbounded powers of
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302 DISOOUBSE L
supplying our need shall be put forth at the right time, for the
supply of all our wants, in the best and kindest way. The way
into the holiest is made manifest; and why should not the
believer by faith enter in and approach the thron# of mercy?
Why shoidd he hesitate ? Why should he fear f Having mch
a High Priest — ^having acknowledged Him as our High Priest
*-w3hould we not hold fast our profession? And that we may
hold fast our profession, should we not be constantly, in the
exercise of faith in the truth, going to our Father and God,
that we may obtain from Him, for the sake of our great High
Priest, everything that is necessary to secure our holding fast
our profession ?
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DISCOURSE II.
CHRIST, THE AUTHOR OF ETERNAL SALVATION, MADE PERFECT
BY SUFFERING IN THE DAYS OF HIS FLESH.
Heb. v. 7-9. *' Wbo in the days of His flesh, when He had offered up
prajers and supplications, with strong crying and tears, unto Him that wag
able to save Him from death, and was heard in that He feared : though He
were a Son, yet learned He obedience by the things which He suffered ;
and being made perfect. He became the Author of eternal salvation unto all
them that obey Him."
In reading, we must have often found that nothing is of greater
importance towards the right understanding of an author^s par-
ticular statements, illustrations, and arguments, than a distinct
apprehension of his general object. Without this, the most
accurate statements may seem incorrect, the most apposite illus*
trations irrelevant, and the most cogent argufnents inconclusive.
For example, there is no understanding the meaning of the
passage which I have read as my text, unless we perceive the
design the Apostle had in writing it. Happily, it is not diffi-
cult to discern that design ; and in apprehending it, we may find
the key which unlocks the precious treasures which this some-
what difficult passage contains.
Those words form part of the Apostle's demonstration of the
snperiority of the priesthood of our Lord Jesus Christ to that of
Aaron and his sons. He introduces the subject by asserting the
fact, that in Christ Jesus we Christians have a High Priest ; a
great High Priest — essentially great, for He b the Son of God ;
officially great, for He has passed through these heavens into
die true holy place, the heaven of heavens ; and a compassionate
High Priest— -one who can be, who is, who cannot but be, touched
with the feeling of our infirmities — Shaving been tempted like
unto us in all things, yet without sin. Having asserted this
fact, he has proceeded to produce the ervidence that Jesus Christ
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804 DiscouBSE n.
is a High Priest — ^such a High Priest. As a necessary pre-
liminaiy, he has given a concise but comprehensive description
of what a high priest is : ^ A man divinely selected and ordained
to manage the reh'gions concerns of his felIow«-men, by offering
in their stead, and for their benefit, gifts and sacrifices for sin ;'
and on the basis of this description, he proceeds to prove that
Jesns Christ is a Priest, having be^i divinely selected and
ordained to the priesthood, and having snccessf nlly performed
its functions. The substance of his first argument is this : He
did not take this honour to Himself, He was called of God as
was Aaron ; He did not glorify Himself in making Himself a
High Priest, but He who in one ancient oracle had said to Him,
** Thou art My Son, this day I have begotten Thee," had said
to Him in another ancient oracle, " Thou art a Priest for ever,
after the order of Melchisedec."
The three verses now before us form the second branch of
the evidence of the reality of our Lord's priesthood. As He
has been divinely appointed to the office, so He has successfully
performed its functions. At first view the words may not seem
very distinctly, if at all, to convey this idea. But if we will
but examine them with sufficient care, it will become dear that
this is their meaning.
These three verses form one long and complicated sentence.
To the right interpretation of such a sentence, the first step is
its right construction. A distinct apprehension of what is ther
main body of the sentence, and what are the members attached
to it, — or, to vary the figure, what is the trunk, and what are
the branches which grow out of it, — often goes far to make a
sentence perspicuous which at first view appears obscure or
even unintelligible. The leading idea becomes distinctly marked,
and the subsidiary ones are seen in their relation to their prin-
cipal.
The body of this sentence— expressing the great leading idea,
that Jesus Christ has successfully performed the functions of
the high-priesthood to which He has been divinely appointed — >
is to be found in these words, ^^He learned obedience by the
things which He suffered, and is become the Author of eternal
salvation to all who obey Him." He has done what He, as a
High Priest, was appointed to do ; He has obtained what, as a
High Priest, He was appointed to obtain. The other clauses
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CHBIST MADEPEBPECr BY SUFFERING. 805
are, all of them, expressive of subsidiary ideas, defining and
qualifying the primary ones. The body of the sentence divides
itself into two parts : ^^ He, as a High Priest, learned obedience
by the things which He suffered ;" and, " He, as a High Priest,
is become the Author of eternal salvation to all who obey Him."
The three clauses, "In the days of His flesh ;" " when He had
offered, or, having offered, up prayers and supplications, with
strong crying and tears, and was heard in that He feared;"
and, " though He were a Son," qualify the first statement, " He
learned obedience by the things which He suffered :" the first:
of them defining the term of His priestly obedience ; the second
being illustrative of the nature and extent of those sufferings-
by whkh Christ, as a High Priest, learned obedience ; and the
third intimating that the dignity of His nature did not prevent
in any degree the learning of all the obedience and the enduring
of all the suffering which were required of Him as a High Priest.
The clause, " being made perfect," qualifies the second part of
the sentence, connecting it with the first, and showing how
His " learning as a High Priest obedience by the things which
He suffered" — ^which is just the same thing with His being,
as " the Captain of salvation, made perfect through suffering"
-^led to His being the Author of eternal salvation to all who
obey Him — the same thing with " bringing the many sons to.
glory."
If we have at all succeeded in resolving this considerably
eoraplicated sentence, it expresses this great thought: ^ Jesus
Christ has successfully performed for us the functions of a
High Priest.' And it offers two very important and appro-
priate topics for our consideration. First, what He did as our
High Priest ; and secondly, what He has obtained as a High
Priest by doing this — His discharge, and His successful dis-
charge, of the priestly functions. As to the first — ^He learned
obedience by the things which He suffered; He did this "in
the days of His flesh." While doing so. He offered up prayers
and supplications, with strong crying and tears, to Him who
was able to save Him from death, and was heard in that He
feared ; and He thus learned obedience though He was a Son.
As, to the second, He was made perfect as a High Priest by
thus learning obedience ; and having been thus made perfect.
He is become " the Author of eternal salvation to all who obey
VOL. II. u
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806 DISOOUBSE IT.
Him." Sach is the outline I will attempt to fill up in the re-
maining part of this discourse.
Let us first, then, consider the account contained in the
text of what our Lord did as our High Priest : He ^Heamed
ohedience by the things which He suffered." (1.) ^^He suf-
fered;" and (2.) ^^He learned obedience by the things which
He suffered.**
First, " He suffered." And what were the things He suf-
fered? We may rather ask, What were the things He did not
suffer! What suffering, of which an innocent, holy man is
capable, did the Saviour not endure? He was ^^the man who
saw affliction by the rod of God's wrath" — "a man of sorrows,
and acquainted with griefs." To borrow the words of an old
divine : ^^ If hunger and thirst, if revilings and contempt, if
sorrows and agonies, if stripes and buffetings, if condemnation
and crucifixion, be suffering, Jesus suffered. If the infirmitiea
of our nature, if the weight of our sins, if the malice of man, if
the machinations of Satan, if the hand of God could make him
suffer, our Saviour suffered."
These sufferings He was subjected to as our High Priest.
He stood in our place. He was appointed to offer sacrifice for
our sins. He suffered, ^^ the Just One in the room of the un-
just." Being without sin. He was not personally liable to suf-
feiing at all. But ^^ the Lord laid on Him the iniquity of us
all." " Exaction was made" of the desert of our sins ; " and
'\ He answered" to the exaction. " He bare our sins." ^^ He was
wounded for our transgressions ; He was bruised for our iniqui-
ties; the chastisement of our peace was upon Him." These
are the things which He suffered, — the multiplied, severe^
varied, penal, vicarious sufferings which He endured.
Now, secondly, by these sufferings, it is said by the Apostle,
our High Priest learned obedience. " He learned obedience by
the things which He suffered." The meaning of these words
is, I apprehend, — ^ In these sufferings He became practically
acquainted with the full amount of that obedience which the
divine law exacted from Him, as our divinely appointed high**
priest,' — submission to these sufferings forming the great act
of atoning sacrifice, to perform which was His primary duty as
dur High Priest.
The words have often, usually indeed, been otherwise inter-
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CHRIST MADE PERFECT Bf SUFFERIKG. 307
preted; but this seems the only interpretation which equally
suits the facts of the case, and the purpose for which the
Apostle introduces the statement in the passage before us. It
is readily admitted, that when it is said of a person, * He
learned obedience by the things which he suffered,' the thought
naturally suggested by the words is that of a person, originally
indisposed to obey, disciplined into obedience by a course of
suffering rising out of his disobedience. But the language is,
in this meanmg, utterly inapplicable to the High Priest of our
profession. He never disobeyed ; there never was in His mind
or heart the slightest bias towards disobedience, in the form of
nascent error, or rising irregular desire. He never was in the
way of disobedience, to be driven out of it by being inade to
feel that the way of transgressors is hard. It was as natural to
Him to obey as it was to breathe.
Not more satisfactory is the mode of interpretation which
m^Jces " learned obedience by the things which He suffered*' equi-
valent to— learned by sufferings how hard and diflScult a thing
obedience is, how painful it is to be entirely subject to the will
of another. For it is our depravity, in the form of pride and
desire of independence, which makes obedience a painful thing
to us. These principles did not exist in His mind. What in
itself was disagreeable, became to Him desirable, just because
God had enjoined or appointed it. This sweetened to Him the
bitterest cup ; this lightened to Him the heaviest load. So far
from obedience being to Him a difRcult things as obedience, ^^ it
was His meat to do the will of His Father, and to finish His
work." " To do Thy will I take delight," says He ; « Thy law is
within My heart ;" — though He knew that that will was ^ the
offering of His body once for all," — ^that law, ** that He should
redeem men from the curse, by becoming a curse in their room.'*
When the intensity of His sufferings suggested the question,
** ShaD I say, Father, save Me from this hour V* the reply was,
" For this cause came I to this hour. Father, glorify Thy name.'*
To learn obedience, is to become practically acquainted with
obedience, — to know what it is, — ^to expegrience the length and
breadth of that obedience which He, as the Saviour of men,
was required to yield in order to their redemption. When
it is said of our Lord, that ^ He knew no sin," the meaning is
not, that He did not know what is sin, or what sin is in its nature
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\
908 DiscouBSE n.
and desert. In both these senses, none ever knew sin as He did«
But the meaning is, He was experimentally unacquainted with
sin ; He was an entire stranger to depraved principle and to guilty
conduct. So, when it is said, He learned obedience, the mean-
ing is not, that He did not before fully understand what was re-
quired of Him as our EUgh Priest in order to the gaining of the
great object of His appointment— the expiation of our sins ; but,
that it was by the means of the sufferings laid on Him in that
character that He obtained an experimental knowledge of the*
obedience which was requisite for this purpose. He could
thus learn this obedience in no other way« The commandment
which our High Priest received from Him who appointed Him,
was that He should lay down His life for the sheep ; and He
learned what obedience to that commandment was in the only
way in which it could be learned, by His becoming obedient to
death, even to the deadi of the cross. The Jewish high priest
could become practically acquainted with the duties of his oflBce
only by performing them ; and so it was with the great High
Priest of our profession. The law of the Levitical high priest
was, that he should offer gifts and sacrifices for the sinis of Israel ;
and he learned obedience in performing these functions. The
law of our High Priest was, that He should offer Himself for
us a sacrifice and an offering in our room ; and it was not till
that sacrifice was completed that He experimentally knew the
full extent of the obedience required of Him.
The language seems to intimate two things : the docile spirit
in which He thus gradually acquired an experimental acquaint-
ance with obedience ; and the absolute completeness of this ex-
perimental knowledge. He was a learner, seeking to know all.
^^ The Lord opened His ear, and He was not rebellious ; neither
turned He away back." He was always ready, to use a familiar
phrase, for the next lesson. " He gave His back to the smiters,
and His cheeks to them who plucked off the hair : He hid not
His face from shame and spitting." And He persevered in learn*
ing till there was no more to learn. Who of the sons of men
knows experimentally the full extent of the precept of the
divine law? Who knows the power of God's anger, as the
penalty of that law ? are questions which can be answered in the
affirmative only of our High Priest. He knew the breadth of the
divine law by perfectly obeying it. He knew the power of th^
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CHBIST MADE PERFECT BY SUFFERING. 300
displeasure of God against sin by enduring it. He knew what was
necessary to finish transgression, make an end of sin, make re-
conciliation for iniquity. He continued learning obedience, so
long as obedience was required, till, knowing in Himself that
the things concerning EKm bad come to an end. He said, It is
finished. The work was done ; obedience had been completely
learned. He had experienced the full demands of the divine
law on Him, the High Priest and Surety of men, and fully met
them all. The law was satisfied, atonement was made. He
has no more to suffer — ^no more to learn. He was obedient unto
death, the death of the cross.
This, then, is the grand statement in the first division of the
text. The reality of our Lord's high-priesthood is proved not
only by His divine appointment to that office^ recorded in an
ancient divine oracle, but by His actually perfoiming its func-
tions — ^becoming personally acquainted, by His sufferings, with
every part of the obedience required of Him as our High
Priest. This general statement is attended by three subsidiary
clauses.
1. It was in the days of His flesh that He learned obedience
by the things He suffered.
2. While learning obedience by the things He suffered. He
offered up prayers and supplications^ with strong crying and
tears f and was heard in that He feared.
3. He thus learned obedience, though He was a Son.
Let us attend to ihese in their order.
1. It was in the days of His flesh that He thus suffered,
and thus learned obedience by His sufferings. The word
"flesh," and the phrase "flesh and blood,'* are often exprefr-
sive just of human nature. "All flesh" is "all men;" "no
flesh," no man. The Word was made flesh, means. The
divine person called the Word became man. " Inasmuch
as the children were partakers of flesh and»blood" — ue.j of
human nature^ — " He also likewise took part of the same." The
expressions are, however, sometimes used to signify human
nature, with the superadded idea of that frailty and liability to
death that belongs to it in its fallen state, when " made lower
than the angels ; " as, " He remembered that they were flesh,"
poor, weak, djdng creatures — ^^ a wind that passeth away and
returns not again." "Flesh and blood" — t.e., human nature
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in its present f raU, mortal state — " cannot inherit the kingdom
of God, neither doth corruption inherit incorrnption.*' In the
former sense, the ^^ days of our Lord's flesh " commenced with
His incarnation, and will continue for ever ; in the latter sense,
thej commenced at His incarnation, and terminated at His re-
surrection or ascension. There can be no doubt that it is in
the latter sense that they are here to be understood. The days
of our Lord's flesh are plainly contrasted with His present con-
dition, as having been ^^ made perfect, and the Author of
eternal salvation to all who obey Him." During the whole of
His humbled state, from Bethlehem to Calvary, from His
cradle to His grave, ^He learned obedience by the things
which He suffered." He was always suffering — always learn-
ing obedience by His suffering. The whole of His humbled
life was that one great continuous act of obedience to the will of
God of the Second Adam, which is opposed by the Apostle to
the one act of disobedience of the first Adam, that ^' brought
death into the world, and all our woe." This is the great act
of expiation, by which the sin of the world was taken away.
2. While, "in the days of His flesh," our High Priest
learned obedience by that which He suffered, " He offered up
prayers and supplications, with strong crying and tears, to Him
who was able to save Him from death, and was heard in that
He feared." From the manner in which the words are ren-
dered in our version, it is natural to conclude that our Lord's
learning obedience was something posterior to His offering up
prayers and supplications, and being heard: ^When He had
offered up — ^when He had been heard — He learned obedience.'
This does not, however, appear to be the Apostle's meaning. He
seems to intimate to us what was the fact, that the learning of
obedience and the offering up of prayers were contemporaneous.
The word rendered "prayers," properly signifies, requests
for support under, or deliverance from, evil already experi-
enced; as, "Father, let this cup pass from Me." The word
rendered " supplications," means prayers against evil viewed as
impending ; as, " Lead me not into temptation." These prayers
of our Lord were offered up "with strong crying and tears;"
they were expressive of keen sensibility and intense desire —
they were urgent, importunate prayers.
These prayers, the utterance of His inmost soul and heart,
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v^ere presented to ^^ Him who was able to save Him from
death.'' They were addressed to God His Father^ under the
character of Etim who was able — ue.y who had at once a bound*
less capacity and disposition — ^to save Him from death, and who
He knew would assuredly save Him from death. It is worthy
of notice that our Lord's express words in one of these prayers
are, ^^ Abba, Father, all things are possible with Thee. Take
away this cup from Me."
To ^^save from death" does not here seem to mean, to
deliver from the necessity of djdng. Death — death under the
curse— was the ultimate term of that obedience which Jesus
as our High Priest was learning by suffering. It was neces-
sary to the gainmg of the great object for which He had
bea>me a High Priest, it was necessary to the completion of
the sacrifice of atonement He was appointed to offer, that He
should be obedient to death — to the death of the cross. Any
suffering, any obedience, short of this, would not have gained
the end. No doubt, abstractly speaking, God, who is omnipo-
tent, could have prevented His incarnate Son from dying; but
He could not do so in consistency with the economy of human
salvation. To save or deliver from death means, here, to deliver
from the power of death, — after that power has been exerted, to
deliver from the state of the dead. God manifested Himself
as Him who is able to save from death, when, as the God of
peace — the reconciled Divinity, whose law had been magnified,
whose justice had been satisfied, in the obedience completed on
the cross — " He brought again from the dead our Lord Jesus,
that great Shepherd of the sheep, by the blood of the everlast-
ing covenant."
It has been common to consider the Apostle, in these words,
as referring entirely to the ^^ prayers and supplications" offered
up by our Lord in the immediate prospect, and in the midst, of
His last sufferings. I do not see any satisfactory reason for
such a restriction. ^ The dajrs of His flesh" include more than
the hours of agony in Gethsemane, or of torture on the cross :
they include the entire period of His humbled life. As the
pressure of human guilt habitually weighed down His spirits,
so His love to, confidence in. His Father habitually led Him to
pour out His heart into His bosom ; so that He was at once a man
of sorrows and a man of prayer. We read in one instance, that,
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after He Had dismissecl the multitude tod His (Ksciplesy He re*
tired^ not to repose, but to devotion : ^^ He went up into a moun-
tain i^art to pray." On another occasion we read, that ^^ in the
morning, rising up a great while bef(»re day, He went out and
departed into a solitary place, and there prayed." On a third
occasion, we find Him going out ^^ into a mountain to pray, and
continuing all night in prayer to God." And we are told that,
after the observance of His last Passover, He went, as He was
wont, to the Moimt of Olives ; and we know He then went there
to offer up prayers and supplications, ^^ with groans, and blood,
and tears." According to the ancient oracle, " He cried in the
day-time; and in. the night season there was no silence for Him."
But although I see no reason for supposing that there is
an exclusive reference here to what took place in the immediate
prospect of His death, yet, at the same time, as His prayers
then are more circumstantially recorded than those on any
other occasion, as a specimen of His devotional exercises, they
are strikingly illustrative of the declaration in the text, and in
all probability were directly in the Apostle's view when He
made it. "Now is My soul troubled, and what shall I say f
Father, save Me from this hour? But for this cause came I
unto this hour. Father, glorify Thy name." " Then cometh
Jesus with them to a place called Gethsemane ; and when He
was at the place, He saith to His disciples. Sit ye here, while I
go and pray yonder. And He took with Him Peter and the
two sons of Zebedee, James and John, and began to be sorrow-i-
f ul, sore amazed, and very heavy. Then said He to them, My
soul is exceeding sorrowful, even unto death. Tarry ye here
and watch with Me. And He went forward a little, withdraw*
ing from them about a stone's cast, kneeled down, and fell on
His face on the ground, and prayed that, if it were possible,
the hour might pass from Him« And He said, Abba, Father,
all things are possible to Thee. O My Father, if it be possible,
take away this cup, and let it pass from Me : neveitheless not
what I will, but what Thou wilt. And He cometh to the
disciples, and findeth them sleeping, and saith unto Peter,
Simon, sleepest thou? couldest thou not watch one hour?
Watch ye and pray, lest ye enter into temptation. The spirit
truly is willing, but the flesh is weak. And again He went
away the second time, and prayed and spake the same words^
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CHRIST MADE PERFECT BY SUFFERING. Sl3
toying, O My Father j if this cup may not pass away from Me
except I drink it, Thy will be done. And when He returned,
He found them asleep again ; for their eyes were heavy, neither
wist they what to answer Him. And He left them and went
away again, and prayed the third time, saying the same words :
Father, if Thou be willing, remove this cup from Me : neverthe-
less not My will, but Thine be done. And there appeared an
angel unto Him from heaven, strengthening Him. And being
in an agony. He prayed more earnestly, and His sweat was,
as it were, great drops of blood falling down to the ground."
^^ About the ninth hour Jesus cried with a loud voice, saying,
Eloi ! Eloi ! lama sabachthani ? that is to say, being interpreted,
My God! My God I why hast Thou forsaken Me?" Such
were the prayers and supplications which our High Priest,
when learning obedience by the things which He suffered,
offered up in the days of His flesh, with strong crying and
tears, to Him who was able to save EKm from death.
Nor did He offer up those prayers in vain. " He was heard
in that He feared." He was " heard " — all His sup|)lications
were ultimately answered. The sum of all He asked, was support
under them while they continued, and deliverance from them
when they had served their purpose. And both were granted.
Even the prayer, " Let this cup pass from Me," which many in-
terpreters, considering as referring to death, have represented as
arising unheeded and unheard, received a gracious and speedy
answer. "This cup'* seems to refer to that intense mental
agony which He at that moment experienced, and which threat-
ened, if prolonged, to dissolve the connection between soul and
body. That cup passed from Him, inasmuch as an angel was
sent to comfort Him, and He regained composure to act with
propriety before His judges, and to suffer with unshrinking
firmness what He had yet to endure before He reached the ap-
pointed hour of dissolution. The whole history of our Lord's
humbled life may be summed up in the words of the Psalmist :
"This poor man cried, and the Lord heard him, and saved
him out of all his troubles." His prayers for support under
and deliverance from particular evils were heard, even in the
days of His flesh; and all His prayers were fully answered
when Qod brought Him from the dust of death, and crowned
Him with glory and honour. Then " the Man of Sorrows," who
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had said, " My God, I cry in the day-time, but Thou hearest
not ; and in the night season, and am not silent,"-— exclaimed,
**Thou hast heard Me: I will declare Thy name unto My
brethren ; in the midst of the <56ngregation will I praise Thee.
Ye that fear the Lord, praise Him ; all ye the seed of Jacob,
glorify Him ; and fear Him, all ye the seed of Israel For He
hath not despised nor abhorred the affliction of the afflicted;
neither hath He hid His face from Him ; but, when He cried
unto Him, He heard,"
^ He was heard in that He feared." This last clause, *^ in
that He feared," has occasioned much trouble to expositors.
Some have rendered it — *.He was heard on account of His pious
reverence for God ;' as if in meaning it was equivalent to the
oracle in Ps. xlv. 7 : *^ Thou lovest righteousness, and hatest
iniquity : there/ore God, Thy God, hath anointed Thee with the
oil of gladness above Thy fellows." There is no doubt that the
words thus rendered convey a truth, and an important one ; but
I do not think that either the original words or the coherence
of the thoughts will warrant us to consider it as the truth
taught here. Others consider the expression, heard, as equi-
valent to— deliver, as in Job xxxv. 12 : They cry, but none
giveth answer, or heareth; i,e., delivers. Ps. xxii. 21 : Thou
hast heard Me ; t.«.. Thou hast delivered Me. Ps. cxviii. 5 :
The Lord answered, heard Me — i.«., delivered Me — in a large
place. In this case the clause would run : He was delivered
from that which He feared — from His fear — from all those
evils which, according to the constitution of His human nature,
could not but be the object of aversion and fear ; i.e., from all
suffering in every form, and in every degree. A third class,
with our translators, consider the words as meaning, "was
heard in reference to that which He feared" — had His prayers,
for alleviation of, support imder, and deliverance from, the evils
to which He was exposed, completely answered.
It may be asked. What was the Apostle's object in connecting
this statement with his leading assertion — that, by His sufferings,
Christ, as our High Priest, became experimentally acquainted
with the obedience He owed as the divinely appointed High
Priest, or, in other words, fully performed all the functions of
that office f Now, I think he had a threefold object : first, to
mark the peculiar character of His obedience as pious obe-
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CHBIST MADE PERFECT BT SUFFERING. 315
dience ; secondly, to indicate the severity of His sufferings, and
the intensity of His desire that His work should be completed in
the most perfect way ; and thirdly, to intimate that the suffer-
ings were over, and the obedience perfected. The obedience
was prayerful obedience. He set the Lord always before Him,
" Lb, I come to do Thy will," When our High Priest, the
Ood-man, obeyed. He did what God required — ^in the way God
required it — depending on the promised divine assistance, and
seeking it in the appointed way of prayer and supplication ;
thus setting us an example, that we should follow His steps. The
severity of the sufferings, and the intensity of His desire to have
His work of obedience completed in the most perfect form, are
also indicated in this subsidiary clause. No ordinary suffering
could have produced in Him strong crying and tears. The
work of our High Priest was no easy work. If the question be
asked. Whence? The answer is: The expiation of our sin re- ^
quired a whole burnt-offering. The prayers and supplications
were expressive of intense desire, as well as of severe suffering.
They embody the same sentiment as the emphatic words : I
have a baptism to be baptized with ; and how am I straitened
till it be accomplished ! With desire have I desired to eat this
Passover before I suffer. The clause referred to also intimates
that the sufferings are over — the obedience is completed. He
has been heard — He has nothing now which can be an object
of fear. He has obtained His heart's desire, and the request of
His lips has not been withholden from Him, It is finished.
The will of God is fully done : no need for additional obedience
or suffering ; suggesting the idea which, in the next clause, is
expressed : He is made perfect. The days of His flesh are over.
Frailty and mortality are left in the grave ; the body of His
humiliation is superseded by the body of His glory.
There is still a third clause dependent on the Apostle's
general statement — ^He learned obedience by the things which
He suffered — which requires consideration ; and that is, " though
He were a Son." " Though He were a Son, yet learned He
obedience by the things which He suffered." These words
look back to the declaration in the 14th verse of the preceding
chapter : " We have a great High Priest, Jesus the Son of God,"
Son of God, as applied to Jesus Christ, intimates that He was
a person of the same nature with His Father, intimately related
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316 . ' DISCOURSE II.
to Him, dearly beloved by Him. Now, though this was the
truth with regard to Him, yet, notwithstanding, by severe suf-
fering. He became experimentally acquainted with the full
amount of obedience He owed as the divinely appointed High
Priest The mention of our Lord's dignity is fitted to suggest
the thought of the infinite eflScacy of His priestly functions ;
but the direct purpose of the Apostle seems to have been to in-
dicate that the divinity of His nature, and His infinite deamess
to His divine Father, did not interfere with His fully meeting
and discharging the obligations to do and suffer, which rose-out
of His being divinely appointed our High Priest. As they did
not lead to sparing Him from suffering, they did not lead to
sparing Him in suffering. "Though in the form of God,"
He " emptied Himself " — " took on Himself the form of a ser-
vant, humbled Himself, and became obedient to death, to the
death of the cross." Though " the brightness of the Father's
glory, and the express image of His person," He yet " purged
our sins by Himself."
I may be permitted to remark in passing, that this is one of
the many passages which prove that Son of God and Messiah,
though appellations of the same person, are not convertible
terms ; and that the first of these expressions is often, indeed
usually, the expression of an essential personal relation, not of
an ordained official relation. Suppose that Son of God, here,
were just equivalent to Messiah, or divinely appointed Saviour,
and there is no point in the Apostle's remark. In that case we
would have expected him to say. Because He was a Son, He
learned obedience by the things which He suffered; not. Although
He were a Son, yet learned He obedience by the things which
He suffered. But considering Son of God as an appellation
descriptive of identity of nature and equality of perfection with
His divine Father, there is inexpressible energy in the remark :
Though He was the fellow of Jehovah, He yet learned obe-
dience by the things which He suffered. He did all and suf-
fered all that was necessary to the full accomplishment of His
duties as our divinely appointed High Priest, in offering gifts
and sacrifices for sin.
Thus have we considered the account contained in the text
of what our Lord did as our divinely appointed High Priest.
During Hb humbled state, He became experimentally aof
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quainted^ by the severe sufferings which He endured, with the
obedience reqiiired by His oflBce, in offering sacrifice for sin ;.
and, while acquiring this painful but necessary experimental
knowledge, the severity of His sufferings, the intensity of His
desire to accomplish His work, and the holiness of His character,
were manifested in His habitual, earnest supplications — all which
supplications were, as a token of His Father's approbation, heard
and answered. The reality of His priesthood is thus proved by
the discharge of its duties. It is further proved by the success-
ful discharge of His duties. The second statement in the text
refers to this. It informs us of what He has obtained by thus
learning obedience by the things which He suffered : — " Being
made perfect, He is become the Author of eternal salvation to
all who obey Him." A few illustrative remarks on this part of
the subject will form the conclusion of the discourse.
Allow us, in the meanwhile, to call on you to yield your minds
to the impressions which the truths we have been considering
are calculated to )nake on the heart ; wondering at the condes^
cension and kindness of the Son of God, our Divine Redeemer,
in voluntarily becoming our High Priest, and cheerfully submit-
ting to such degradation and suffering in order to the full dis-
charge of the functions and attainment of the object of this
office ; penetrated with a deep sense of the malignity of sin, the
expiation of which required such labours and sufferings on the
part of one so great and excellent ; rejoicing in the abundant
evidence we have, that the Saviour^s work has completely served
the purpose for which it was intended — in the answer He has
received to all the prayers and supplications offered up by
Him during its performance ; determined, by the promised help
of His good Spirit, in our immeasurably inferior sphere, " to
learn obedience by the things we suffer;" and in the midst of
our labours and sufferings in the days of our flesh, seeking sup-
port and deliverance, in prayers and supplications, from Him
who has saved Him from death, who is able to save us through
Him from death — ^who has heard and answered all His prayers,
and who for His sake will hear and answer ours, offered up in
His name — delivering us, as He has delivered Him, from evil
felt or feared, in every form, and for ever and ever.
Let me now turn your attention for a little to what your
Lord, as your High Priest, has thus obtained both for Himeelf
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and you. ^^ He has been made perfect," and has ^^ become the
Author of eternal salvation to all who obey Him."
" He has been made perfect :" this is what He has obtained
for Himself. The perfection here spoken of, as well as in the
parallel passage — " It became Him, for whom are all things, and
by whom are all things, to make the Captain of our salvation
perfect through sufferings" — does not refer to moral excellence,
but to official qualification. In the first sense, the Captain of
our salvation, the High Priest of our profession, was ever per-
fect — ^holy, harmless, imdefiled, separate from sinners — without
sin — knowing no sin — ^without imperfection or fault ; He needed
not to be perfected. In the second, from the very nature of
the case, He did require to be perfected. There was merit,
rising out of voluntary obedience to the precept, and submission
to the penalty, of a law which man had broken, but to which
the great High Priest was not naturally subject, necessary as
the means of expiation, the ground of forgiveness ; there was
authority y to be bestowed as the reward of this merit, to warrant
Him to bestow the blessings of salvati(Mi on mankind, who de-
served nothing but punishment ; and there was sympathy — ^the
capacity of entering fully into the sufferings of those whom He
was appointed to save. All these were necessary to His being
an accomplished High Priest, a perfect Saviour. None of
these belonged to the Son of God as a divine person ; all of
them had to be acquired by the God-man. He had thus to be
made perfect. And it was by the obedience which He learned
by the things that He suffered that He obtained these accom-
plishments — that He acquired this perfection. His obedience
to the death is the price of our souls. He took on him our
demerit, and suffered its legal effects; and He obtained for
Himself such a fulness of merit, so magnified the law and
made it honourable, that it became a righteous thing in God to
treat as innocent — as righteous — the greatest sinner united to
Him ; so that God is just^ and the justifier of him that betievetk
in Jesus. His obedience to the death in our room, as it obtained
merit on the ground of which sinners might be pardoned, ob-
tained for Him that power and authority in His official charac-
ter which are necessary to this merit becoming availing to the
salvation of men. It was because He finished the work given
Him to do, that the Father gave Him all power in heaven and
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earth; that He might give eternal life to all whom He had given
Him — exalted Him a Prince and Saviour, to give repentance
and remission of sin. And, still further, it was by this obedi-
ence, which He learned by what He suffered, that our High
Priest, the incarnate Son of God, became capable, both physi-
cally and morally — obtained both the capacity and disposition — to
sympathize with tliose whom He was appointed to. save in all their
anxieties, fears, afflictions, and sorrows. It was necessary that
He should be made like unto His brethren, that He might be a
merciful and faithful High Priest. Had He not Himself suf-
fered, being tempted. He could not, in the same way and degree,
have been able to succour them who are tempted. But having
been in all points tempted like as we are, yet without sin. He is
not a High Priest who cannot be touched with the feeling of
our infirmities. No ; He is a High Priest who can be touched,
who cannot but be touched, with the feeling of our inQrmities.
Thus did our High Priest, by the obedience which He learned by
the things which He suffered, become an all-accomplished High
Priest. He obtains all the merit, all the authority, all the sym-
pathy, necessary to the gaining, in the most perfect manner, to
the fullest extent, of the great ends for which He assumed the
priestly office.
And being thus " made perfect. He is the Author of eternal
salvation to all who obey Him." This is what He has obtained
for you. Salvation is deliverance from^ sin and all its effects,
including restoration to the divine favour/ image, fellowship^
and enjoyment^— perfect, holy happiness.
The epithet eternal is emphatic. The Jewish higlt priest,
when hd had performed his functions in behalf of his country-
men in the due order — ^when, accomplished for his work, with
his hands filled with the blood of the completed sacrifice and
the sacred incense, he entered into the holy place made with
hands— obtained for them a salvation, a deliverance from cer-
tain evils to which they were exposed, according to the prin-
ciples of the peculiar economy under which "they were placed.
But that deliverance, as it was inferior in nature to that which
our High Priest has accomplished, so it was temporary in its
duration. The Jewish atonements could not remove moral guilty -y*
and therefore could not secure permanent salvation. But Jesas
Christ has secured a complete and never-ending deliverance
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from evil, in all its forms, and in all its degrees. The gift of
God is eternal life, through Jesus Christ our Lord.
Of this etemd salvation our perfected High Priest is the
Author. To be the Author of salvation, is, in the fullest sense
of the word, to be the Saviour. He is the procurer and the
bestower of salvation. It is He who, by His obedience unto
death, has done all and suffered all that was necessary to make
the salvation of men consistent with, and illustrative of, the
perfections of the divine character, and the principles of the.
divine government; and it is He, too, who — in the dispen-
sation of the Holy Spirit, and in the administration of the
government of the world, obtained as the reward of this obe-
dience — ^actually saves His people from guilt, depravity, and
misery ; actually makes them really holy and happy here, and
will certainly make them perfectly holy and happy hereafter.
Our all-accomplished High Priest is thus " the Author of
eternal salvation to all who obey Him." Obedience necessarily
presupposes a revelation of the will of the person to be obeyed.
I cannot obey Christ if I do not know the will of Christ. It
not merely presupposes a revelation of the will of Christ, but a
belief of that revelation. Without faith there cannot, in the
nature of things, be anything that deserves the name of obe-
dience. And where the revelation of the mind and will of
Christ is really understood and believed, obedience to that will,
according to the measure of faith, is the natural and uniform
consequence. He then obeys Christ who, crediting God's testi-
mony concerning Him, submits to be saved by Him in the way
of His appointment, and, trusting to Him as the only Author of
eternal salvation, acknowledges Him as his Lord and Master,
who has bought him with His blood, and subdued him by His
Spirit — pays a conscientious regard to His will, so far as he
knows it, and seeks to walk in all His commandments and
ordinances blameless.
To all persons of this description, and to persons of this
description alone, will Jesus Christ ultimately prove the Author
of eternal salvation. All, whether Jew or Gentile, however
great their previous guilt and depravity, who thus obey Him,
will be assuredly saved by Him. But there is, there can be no
salvation through Christ to any man living and dying in impeni-
tence, unbelief, and disobedience.
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Those persons miserably misunderstand and abuse this pas-
sage^ who consider it as forbidding the greatest sinner, believing
the truth as it is in Jesus, to hope, and unmediately to hope, for
eternal salvation through Christ, and as making our sincere, but
imperfect obedience to the will of Christ, in any degree the
ground of our expectation of eternal life through Him. It
merely characterizes the persons who are saved by Christ Jesus,
and teaches that it is only in obeying Him, in believing the truth
about Him, and in living under the influence of this faith, that
we can enjoy that eternal salvation which He died to procure, and
is exalted to bestow.
Such are the glorious results of our Lord, as our High Priest^
learning obedience by the things which He suffered; and so
direct and abundant is the evidence that we Christians are not
destitute of a High Priest, but have in Christ Jesus, the Son of
God, one who, taken from among men, has offered an all-effica-
cious sacrifice for sins, the blood of which, sprinkled on the con-
science, cleanses from all sin, and the merit of which has opened
up for Him the way into the holiest of all, where at the right
hand of God, with all power in heaven and earth, He is able to
save to the uttermost all coming to God through Him.
These views of the character and work of our great High
Priest have not served their designed and appropriate purpose,
if they do not send us away with hearts full, of admiration,
and love, and joy, and hope, — with entire confidence in the
•» perfection of His sacrifice, the prevalence of His intercession,
the power of His Spirit, the freeness and the fulness of His
salvation, — with stronger yet humbler resolutions than ever,
that, constantly looking to Him as the Author of our salvation^
we shall, taught by His grace, ^^ deny ungodliness and worldly
lusts, and live soberly, and righteously, and godly; while we
look for that blessed hope, the glorious appearing of the great
God, our Saviour Jesus Christ, who gave Himself for us, that
He might redeem us from all iniquity, and purify us to Himself,
a peculiar people, zealous of good works." That they may do
so, may the Father Himself, who loves us, shed forth on us
abundantly the good Spirit, through Christ Jesus the Saviour.
And to the Father, Son, and Holy Ghost, the one Jehovah and
our God, be glory for ever and ever. Amen.
VOL. n, X
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DISCOURSE III.
CHRISrS CHARACTER AND MINISTRY AS A HIGH PRIEST.
HxB. IX. 11, 12.--^'BatCbiM bein^ eome an Higli Priest of food thiii0»
to oome^ by a greater and more perfect tabemade, not made with hands,
that is to saj, not of ties building ; neither by the blood of goats and
calves, but by Bk own blood, He entered in pnce into the holy place, haying
obtained eternal redemption for as.**
These wcoxb naturally call our attention to two important
topics. First, the official character with which our Lord ia
invested. He is come a High Priest of good things to cosne*
And secondly, the ministry which He performs in that character.
He obtains eternal redemption for His people ; and having ob*
tained eternal r^emption for His people. He enters into the
holy place ; He enters in there through a greater and more per-
fect tabernacle; He enters in there, not by the blood of goats and
of calves^ but by His own blood ; and He has thus entered in
there cmce for all. This is the outline which I will endeavour
to fill up in the sequel of the discourse.
L Let us then, first, turn our attention for a little to the
official character which our Lord is here represented as sustain-
ing. ^^ Christ being come a High Priest of good things to C(»ne/'
Our Saviour is spoken of by the Apostle^ in this Epistle, under
a great variety of appellations. Sometimes He is termed Jesus,
sometimes Christy sometimes Jesua Christy sometimes the Son^
sometimes the Son of God. These appellations are all of them
significant. Each of them is descriptive of some aspect of the
many-nded charact^ and work of our Lord ; and they are by
no means used indiscriminately by the inspired writer. The
attentive, well-informed reader will find little difficulty, in most
cases, in discovering the reason why, in a particular place, (me
of these appellations is employed in preference to all the others.
It is easy to do so in the case before us. Christ — or the Me»*
siah, the Anointed One — doacribes our Lord aa the g^reat.
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324 piscouBSE m.
divinely (q>p<nntedy ,quaUfied, and accredited Saviour, promised
to the fathers as a High Priest after the order of Melchisedec ;
and the sum of the declaration in the text is. The ^Messiah, in the
person of Jesus, having come in the character in which He was
promised, has done all that it was predicted He should do/
The character in which our Lord came^ according to the
promises which went before concerning Him, was that of ^^ the
High Priest of good things to come." ^^ Good things to come,"
here, is a description of that economy, dispensation, or order of
things, under which Jesus Christ is the High Priest, viewed in
contrast with the Mosaic law — ^the Jewish economy, under which
Aaron and his sons were high priests. This economy receives
the name of iking a to come, to mark its enduring nature, as —
what is and is to come — in contrast with the Jewish eco-
nomy, which had been, but was passed away; and good things
to come, to characterize it as a salutary system,-— an order of
things, the great design of the establishment of which is the
securing for, and communicating to men good things — ^blessings
of the highest order, which well deserve the nam6 of good
things — better things than any preceding divine dispensation
made provision for. The idea does not seem to be, as some
interpreters suppose, that the best blessings of the economy
under which Christ is the High Priest are future blessings, not
to be enjoyed on earth, but laid up in heaven — not things of
time, but things of eternity. This is no doubt an important
and delightful truth ; but here the Apostle seems to have in
view the distinction which prevailed among the Jews as to the
tim^ before the Messiah, and die times under the Messiah.
They spoke of the Messiah as ^* the Comer," — ^He that should
come ; and of ihe state under Him as ^^ the world to come."
^^ Things to come," as opposed to things that are or have been,
thus came naturally to be employed as a description of the state
of things under the Messiah ; and as the object of His mission
was exclusively and in the highest degree salutary, this state of
things was termed not only " things to come," but " good things
to come." The Messiah was not to be a High Priest of the old
covenant ; He was to be the High Priest of the new covenant,
which was to be an everlasting covenant, and transcendently
good — ^the better covenant, established on better promises, or in
reference to better promised blessings.
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CHBISrS CHARACTEB AND IfiNISTBT AS A HIGH PRIEST. 325
Of tliis covenant onr Lord Jesns is the High Priest He,
He alone^ is under this economy ^^ ordained for men in thingd
pertaining to God, that He may offer both gifts and sacrifices
for sin." His sacrifice of Himself is the onlj sacrifice of ex*
piation nnder this economy; and it is on the ground of thig
sabrifice, and through means of His intercession founded on this
sacrifice, that all the transcendentlj good things, the heavenly
and spiritual blessings of this economy, are conferred on men*
The appellation, ^^ the High Priest of good thii^gs to come," is,
as to meaning, quite equivalent to that appellation repeatedly
given to our Lord in other parts of this Epistle, — ^^ the Mediator
of the new covenant,** " the Mediator of the better covenant."
n. Having thus endeavoured, with as much clearness and
brevity as I could, to explain the import of the terms in which
our Lord's official character is described in the text, I proceed
to consider what I mean to make the chief subject of discourse—
the account which the text gives of the ministry which in this
official character our Lord has accomplished. That account is
contain'ed in these words : — ^Christ, as the High Priest of good
things to come — ^the divinely appointed and divinely qualified
manager of the religious interests of man under the neW and
better economy— ordained for men in things pertaining to God,
^^ having obtained eternal redemption for us, has entered 5y,
or rather ihroughj a greater and more perfect tabernacle, that
is not of this building, by — that is, by means of — not the
blood of calves or of goats, but His own blood." His mini-
stry as a High Priest is thus represented as consisting of two
great parts, the one rising out of the other. First, the ob*>
taining eternal redemption for His people, by the sacrifice of
Himself ; and secondly, the entering into the holy of holies, to
present the blood of that sacrifice before the mercy-seat. Let
us shortly attend to these two great acts of our Lord's sacer-
dotal ministry.
The first great act of our Lord's ministry as the High Priest
of good things to come^ is Hie obtaining eternal redemption for
Hie people* Men, in consequence of sin, in consequence of
being guilty and depraved, are exposed to the judicial dis-
pleasure and the moral disapprobation of God; and if this guilt
is not expiated, if the removal of this depravity is not secured,
this judicial displeasure, this moral disapprobation, must con-
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826 DISO0UB8E m.
ttnue, as long lis Ood and man oontmae to exist, thatis, forever;
and must manifest themselves in a waj fitted to display to other
intelligent benigs the holiness and justice of Ood, and the in-
trinsic malignity of human transgression. What man needs, is
redemption, deliverance, — eternal redemption, everlasting de-
liverance. Now, what man needs, Jesus Christ as our High
Priest has obtained. The high priests under the law obtained,
by the offering of certain appointed expiatory sacrifices on the
great day of atonement, redemption or deliverance for the
Jewish people ; but it was only a temporaiy redemption — f rc»n
external evils. It was deliverance from the evils to which their
transgression of the law of Moses had exposed them, — ^the being
shut out, cut off, from the congregation of the Lord,— exclusion
from taking part in the worship of the temple, and other evils
connected widi this. And it was but a temporary deliverance
from these evils : new transgression incurred new guilt, and re-
quired new expiation. ^^ The sacrifices which they offered year
by year oontinually, did not make the comers thereunto perfect :
for then would they not have ceased to be offered ?" ^ In these
sacrifices there was a remembrance again made of sin eveiy
year."
^^ The High Priest of good things to come," by the offering
of Himself, according to the will of God, as a sacrifice in the
room of His people, obtained for them redemption, or deliver-
ance ; but it was redemption not only from a certain class of
external evils, it was redemption from all evils, — from evil
physical and moral, in eveiy form and every degree, and re-
demption from all these — for ever. The eapiaiioti made by the
Jewish high priest was shadowy and imperfect, — ^that made by
the High Priest of good things, real and complete.
In plain words, the incarnate Son of God has, by yielding a
p^ect obedience to the law of God, which man had violated,
and by a satisfactory endurance of the evils in which God's
displeasure against sin is expressed, — this obedience and en-
durance being the voluntary fulfilment of a special divine ap-
pointment for man's salvation, and invested with infinite merit
from the divine nature of Him who obeyed and suffered, —
made the deliverance of mankind from guilt, and from all the
consequences of guilt throughout eternity, compatible with all
the glories of the divine chanicter, and all the interests of the
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CHBISrS COiABACTEB ASX> MOOBtm AS A HIGH PBIEST. SS7
diyine governmdni) and has abtoltitely dectired mich a delit^i^
aHoe for all whom God from the beginning had chosen to sal-
vation, through sanctificatfon of the 8pirit and the belief of the
troth. He took away sin by the sacrifice of Himself • He
finished transgression. He made an end of sin^ He brought in
an everlasting righteousness. His blood deimseth from all sin.
In Him we have redemption, eternal redemption, tinx)ugh Hih
blood, the forgiveness of sins. The effect of the act of sacri-
fice in the caae of the Jewish high priests^ and of the High
Priest of good things to come, resp^vely, is very strikingly
represented in the words which f (dlow the text t—*^ The blood
of bulls and goats, and the ashes of an heifer sprinkling the un-
clean, sanctified to the purifying of the flesh ;" and thus ob-
tained a temporary redemption from external evils. <^ The blood
of Christ, who through the et^al Sphit offered Himself with-
out spot, purges the conscience from dead works, and qualifies
and disposes to the service of the living God ;" and thus obtains
eternal redemption from all evils^ So niuch for the illustration
of the first ^reat act of our Lord's sacerdotal ministry as the
High Priest of good things to oome^^— the obtaining of eternal
redemption for His people by His infinitely medtorious vicarious
sacrifice.
The second great act of our Lord^s minista^y as the High
Priest of good tUngs to come, is Hu mUtmg into ike holy place.
When the Jewish high priest, on the great day of atonement,
had finished the first part of bis minist^, in obtaining redemp-
tion for the people from ceremonial guilt, by iJie expiation of
their sins by the appointed vicarious.sacrifice) he went through
the outer sanctuary into the holy of hoiks, with the blood of
atonement to present before Jehovah, the cov^anted God of
Israel, dwelling between the cherubim— nedtting as it were on the
blood-sprinkled mercy-seat as a throne of grace,— evidence that
atonement had been made according Ijp the due order; and to
make intercession, if not verbally, emblematically by the offering
of incense, that as the tecondled Divinity He would pardon
and bless His people. The whole of what he did in the holy
place, as well as the act of going into it, is pointed out by
the phrase, '< entering into the holy place<'' In like manner,
Christ, as the High Priest of good things to come, the substance
of tb^ shadows, when He 1^ fimsh^ <m the cross that great
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823 DISCOURSE nt
work 6f es^iatibn^ which embraces all He did and all He suf-
fered from the manger to the sepulchre^ entered into the true
holy place, of which the inner sanctuary in the tabernacle and
temple was the figure/ to present there, as it were, in the inmi&>
diate presence of Goc^ the Judge of all, the evidence of the c<Mn-
pleteness of the atonement which He had made, and to follow
it up by a never-ceasing interposition in behalf of His people,
founded on his all-perfect, infinitely meritorious atoning sacri-
fice. All this is included in His entering into the holy place.
By the holy place, into which Christ as the High Priest of
good things to come has entered, we are to understand the
heaven of heavens,; — ^the place where the Divinity most remark-
ably manifests His excellences and communicates His blessings
to the unf alien and restored portions of His intelligent offspring,
the elect angels and the redeemed from among men. ^^ Christ,'-
says the Apostle at the 24th verse, ^^ is not entered into the holy
places made with hands, which are the figures of the true ; but
into heaven itself, now to appear in the presence of God for us."
When our Lord entered into heaven, he entered in His public
character — as an accomplished High Priest — with His hands
full of atoning blood, and incense of a sweet-smelling savour to
God, having been made perfect through suffering.
His veiy entrance there was a proof of the perfection of His
sacrifice. And additional proof of this delightful truth is to be
found in the place which He occupies there, and the manner in
which He is employed there. When He entered there, it was
not to stand there for a short period ministering before the
throne of God, and then to come forth, that He might again
resume the work of expiation by sacrifice ; it was to sit down
for ever on the throne of God, on the right hand of His Father,
It was to reign along with God ; for the Lord said to our Lord,
Sit on My right hand, till I make Thine enemies Thy footstool.
And He must reign there till even the last of His enemies be
destroyed. Power over all flesh, ay, all power in heaven and
in earth, has been given Him ; and all this power He employs in
completing the salvation of those whom He has redeemed from
their sins by His own blood, in conferring the eternal redemp-
tion which He obtained by His sacrifice. The following is the
prophetic testimony respecting the exalted and beatific state of
Messiah, the Priest upon His throne, when He had entered into
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CHBISrS CHABACTEB AND UIKISTBT AS A HIGH PRIEST. 329
the holy place : "The King joys in the strength of Jehovah : in
His salvation how greatly does He rejoice ! He has ^ven Him
His heart's desire^ and has not withholden from Him the re-
quest of His lips. EDb has prevented Him with the blessings of
goodness : He has set a crown of pure gold on His head. He
asked life" for Himself and His redeemed ones, the covenanted
recompense of His atoning death/ " and He gave it Him, even
length of days for ever and ever. His glory is great in Jehovah's
salvation : honour and majesty has He laid upon Him. He
has made Him most blessed for ever : He has made Him ex-
ceeding glad with His countenance."
And this is the apostolic testimony : Christ having become
dead in the flesh, " the just in the room of the unjust, has been
quickened in the Spirit, and is gone into heaven ; and is at the
right hand of God, angels, and authorities, and powers being
subject to Him : able to save to the uttermost all coming to God
by Him, for ever ; seeing He ever liveth to make intercession
for them." In the intercession which, as " the High Priest of
good things to come," He makes in the true holy place, there
is nothing humiliating. His intercession, and His mediatorial
power and dominion, are but two phases of the same glorious
object. The great primary truth contained in both these re-
presentations of our Lord's present state is, ^ that it is in conse-
quence of His expressed will that every exertion of divine
power, directly or indirectly connected with the salvation of
tnen, whether in the production of external event or the putting
forth of inward influence, is made.'
Into this glorious state and place, " Christ, the High Priest of
good things to come," is said by the Apostle to have ^^ entered by
a greater and more perfect tabernacle^ that is not of this building."
What is the meaning of this ? By this tabernacle some pious
and judicious interpreters have understood o\xr Lord's human
nature, in which as in a tabernacle He dwelt among us, and
in which He performed His sacrificial functions as a High
Priest; and they have explained the phrase, entered by this
tabernacle, as if it were equivalent to— entered in through means
of, in consequence of, services performed in this tabernacle. No
doubt this is truth ; but we much doubt if it is the truth here
stated. That the entrance was the result of sacrifice offered,
is stated in the second clause : " not by the blood of calves or
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830 DisoorsftB m.
goats, but by His own Uood.'' The allusion does not hero seem '
to be to the priest entering into the holiest of all in consequence
of what he did in the holy place— for the sacrifice was offersdy
not there, but on the altar of bumt>offering, before the first t^bet^
nacle ; but to his passing through the holy place — the holy place
being the only way to the holiest — ^bearing the atoning blood into
the holy of holies. Nowhere in this Epistle is the human nature
\}{ Christ represented as emblematized by the outer tabernacle^
though in one place it has been supposed, I think erroneously,
to be emblematized by the vatZ which divided the hdy place from
the holiest of all. The meaning of the inspired writer may, I
apprehend, be thus correctly represented: — Our Lord offered
Sii sacrifice on the earth, as the Jewish high priests did theirs
before the tabernacle ; and having offered His sacrifice on the
earth. He passed through the visible heavens into the heaven of
heavens, as they passed through the holy place into the holiest
of all, the emblem of heaven. He entered into the holy place
through the visible heavens, which are represented in the Old
Testament Scriptures as the tabernacle of Jehovah, His ante-
chamber, as earth is His outer court, — an anto-chamber replete
with manifestations of beauty and grandeur, suitable to the
entrance into the presence-chamber of the great Kihg, the Lord
of hosts — ^a tabernacle Certainly incomparably greater, mors
magnificent, and more perfect, more highly finished than the
Mosaic tabernacle, with all its curious embroidery and costly
ornaments — a tabernacle formed immediately by the hand ot
God, <^«who in the beginning stretched out the heavens alone-^
stretched them out as a curtain, and spread them out as a tent
to dwell in."
This tabernacle through which our Lord passed is said to be
^^ not of this building,'' or of this creation or establishment. The
words are plainly intended to complete the implied antitheGOs be-
twe^ the High Priest of good things to come and the Jewish
high priests. They offered animal sacrifices ; He offered Himself.
They obtained temporal, temporary redemption ; He obtained
spiritual, eternal redemption* They entered into the holy of holies
made with hands, on earth ; He entered into the celestial sane*
tuary created by Qod, in heav^« They entered into that material,
earthly holy pkce, through a tabernacle, suited to it, framed in
the same way, forming a part of the same constitution or build*
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CHBISrS CHABACTEB IHD IflinSTtT AS A HIGH PRIEST. 881
ing; He entered into the heaven of heaTens, which Jehovah
had formed for His own dwelling-place — the adytum of His
tonjde — ^through the visible heavens, which He too had formed
as a glorious vestibule to the presence-chamber of His nugesty.
The following is the inspired history of the glorious event to
which the Apostle refers : — ^Having ^ showed Himself alive after
His passion by many infallible proofs, He,'' on a day never to be
forgotten on earth or in heaven, ^^ led forth His disciples as far
as to Bethany, and He lifted up His hands and blessed them i
and it came to pass, as He blessed them. He was parted from
them — ^He was taken up ; a cloud received Him out of their
sight — and carried Him up into heaven. And while they looked
stedfastly up towards heaven, as He went up, behold, two men
stood by them in white apparel, which also said, Ye men of
Ghdilee, why stand ye gazing up to heaven ? This same Jesus
that is taken up to heaven shall so come in like manner as ye
have seen Him go into heaven/'
What took place when, far beyond the sight of mortal eye
and hearing of mortal ear. He entered into the holy place in the
temple above, the sacred history does not tell us. But the Spirit
of prophecy, which is the witness of Jesus, does. ^* God — God
with U9 — is gone up with a shout, the Lord with the sound of
a trumpet." ^^ The chariots of God are twenty thousand, thou-
sands of angels. The Lord is among them, as in Sinai, in the
holy place." ^^The Son of man came to the Andent of days,
and they brought Him near before Him ; and there was given
Him dominion, and ^ory, and a kingdom, that all people,
nations, and languages should serve Him : His dominion is an
everlasting dominion, and His kingdom that which shall not be
destroyed." ^ The Lord said to my Lord, Sit on My right hand,
till I have made Thine enemies Thy footstooL The Lord hath
sworn, and will not repent, Thou art a Priest for ever after
the order of Melchizedek." We cannot doubt that the whole of
the attendant cherubim in the heavenly holy of holies, if not
awed into reverent silence, poured forth their choicest melodies
when the perfected High Priest of good things to come sat down
on the burning throne, sprinkled with His own blood, on the
right hand of Him who lives and reigns for ever and ever.
^< Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory^ and blessmg.
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332 DISCOURSE in
Blessing, and honour, and glory, and power, be to Him thai
sitteth on the throne, and to the Lamb, for ever and ever." In-
deed, the oracles in the 7th chapter of Daniel and in the 5th of
Bevelation seem to refer to the same event — that described in
the text as the entering in of the High Priest of good things to
come into the true holy place.
It is still further stated in thb account of thd ministry of
the High Priest of good things to come, that He entered into
the holy place by blood — "not by the blood of calves or of
goats, but by His own blood." The reference does not ap-
pear to be to the Jewish priest entering with blood, to be
sprinkled with his finger upon and before the mercy-seat seven
times on the great day of atonement, but to that of which this
was the appointed sign and evidence. The reference is to the
fact, that the Jewish high priest entered in consequence of the
shedding of the blood of the bullock and the goat, as sin-offer-
ings for himself and the congregation. Without this bloods
shedding, there was no entrance into the holy of holies. It
was on the ground of the expiation thus made that there was
warrantable safe entrance there. In like manner, it was on the
ground of the all-perfect expiation made by the blood of the
sacrifice of the High Priest of good things to come, which
sacrifice was Himself, that He has entered into heaven, sat
down on the right hand of Qod, and, ever living to make inter-
cession, is able to save to the uttermost all coming to God by
Him. He ever lives, because He once died, the just in the
room of the unjust. He lives and reigns in the power of
God, because He died in weakness, the victim for the sins of
men. Because He humbled Himself, and became obedient to
death, the death of the cross, God has highly exalted Him.
His being a Priest on His throne is the result of His being a
Priest on the cross.
The only other circumstance mentioned in the text respect-
ing the ministry of our Lord as " the High Priest of good things
to come,'' is, that He entered into the holy place oncey — t.e.,
once for all. The Jewish high priests had to enter often-— once
every year. A new year accumulated much new guilt; this
guilt, required a new sacrifice, and a new entrance into the holy
place. But by the sacrifice of Himself, a sacrifice of infinite
worth, the High Priest of good things to come has obtained
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CHBISrS OHARACTEB AND MINISTBT AS A HIGH PRIEST. 333
eternal re4emptioii f or ns ; and the expiation being complete —
having by one offering perfected for ever all them that are
sanctified — the entrance into the holiest of all iajinal, once and
for ever. The Jewish high priest could not abide in the holy-
place : he had work to do which could not be performed there.
He must return to the altar to offer sacrifice for unatoned-f or
transgressions. But our High Priest comes no more out to per-
form the ministry of atonement. That is over, completely over.
He has finished transgression, made an end of sin, taken away
sin by the oSering of Himself. Jehovah has heard His vows,
and ** He abides before God for ever.** He will indeed once
more come forth. Behold, He cometh with clouds, and every
eye shall see Him. When He came the first time, it was with a
sin-offering — with a hmnan nature' so constituted as to be a fit
sacrifice for the sins of men ; but when He comes the second
time, it will be without a sin-offering : not without a human na-
ture ; for He who entered is to come forth, and that was the
G|t)d-inan Christ Jesus. But the human nature He brings
with Him, as it is not fitted, so it is not intended, to be a sacri-
fice for sin. He comes to confer, in all its glorious complete-
ness, the eternal redemption which He obtained by His sacrifice.
^^For Christ is not entered into the holy places made with
hands, which are the figures of the true ; but into heaven itself,
there to appear in the presence of God for us : nor yet that
He should offer Himself often, as the Jewish high priests
entered into the holy place every year with the blood of others ;
but now once in the end of the world hath He appeared, to
put away sin, and sin-offering, by the sacrifice of Himself.
And as it is appointed unto men once to die, but after this the
judgment ; so Christ was once offered to bear the sins of many :
and unto them that look for Him will He come the second
time, without sin, unto salvation.'' There is a striking analogy
between the death of men and the sacrifice of Christ, which was
consummated in His death. They are both events which, by
the constitution of God, can take place but once. And this is
not the only analogy. Death is not the end of man : the sacrir
fi/ie is not die close of our Lord's saving work. Men must come
back again to this world; but it is not again to die — they die no
more ; it is to be judged. The High Priest of good things
to come also comes back again: He comes forth from the
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334 DtsoDUBSE m.
holy place into whidb He has entered. Bttt it is not again to
offer sacrifice : there is^ for there needs not be> any more sacti^*
See tor sin. He comes forth to judge the wc^ld, and to conn
plete the salvation of those whose sins He expiated in Hia death^
and wbo^ having believed in EBm^ are looking for Him. May
we, my brethren, all be among that happy company whc^ when
He comethy cometh to judge the world, will welcome Him with
holy exnltJKkion, ^ying^ This is our Lord ; we have waited for
Him : He has come, and He will save ns ; — who, when at the
sound of the ardumgel's voioe, and at the sign of the Son of
man, the kindreds of the earth are wailing because of Him,
shall, unmoved amid the solemnities of a dissolving world, hav^
all feelings lost in ddight in the thought that He comes to take
all His redeemed ones, soul and body, a glorious assembly,
without spot or wrinkle, or any sndi thing, into the many
mansions in the heaven of heavens whidi He entered in to
prepare for them. May our ears be opened to the voice which
is ever coming forth ficom the holy of hc^es, within the vail,
from above the skies — ^Lo, I eome;'^ and let the req>onse
of our heart be, ^ Amen. Even so oome ; come quiddy, Lord
Jesus."
Thus have I shortly illustrated the view which the iesxt
gives us of the official character of our Lord as the High Priest
of good things to come, and His ministry in this official cfaarao*
ter. And <^of the things which have been spoken, this is the
sum : " — ^Under the new and better economy, Jesus Christ is the
one Mediator between GU>d and man, who opens up, and keeps
open, favourable intercourse between them ; and in this charac-
ter He has, by an all-perfect, infinitely meritorious sacrifice^
obtained eternal redemption for His people ; and, on the ground
of this sacrifice. He has, as an all-accompUshed High Priest^
passed through these heavens into the heaven of heavens, where,
^ for ever blessing and for ever blessed," on the right hand of
the Father, He reigns Head over all things to His body, the
Church, communicating to them the eternal redemption He has
obtained for them.
What gratitude, then, my brethren, is due by us td the H^
Priest of good things to come, for what He has d<me, is doing,,
will do for us as our High Priest ! How confidently may we
rely on His infinitely meritorious sacrifice, His all-prevalent in-
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CHRISrS CHARACTER Aim MNISTBT AS A HIGH PRIEST. 335
tercession I How sbonld we rejoice in HinS) as rich in mercj^
mighty to save ; and how gladly should we embrace everfr op-
portunity offered of expressing these sentiments in a believing^
affectionate observance of His ordinances, in which He puts ns
m mind of what He did for us in order to obtain eternal re-
demjplion for us, and in which He bids us look for Hinf firom
heaven to complete tibe communication to us of that eternal
salvation, the obtaining of which for us was eompleted on
the cross I Jesus the Saviour, who will deliver us from the
wrath that is to come ; Jesus the Saviour, who will bestow
on us ^Uhe salvation that is in Him, widi eternal glory!''
O let us make melody to Him in our hearts ; and let thisy
as it has been the theme of our discourse, be the subject of
our song.
'^ The trae Messiah now appears,
The types are all withdrawn ;
So fly the shadows and the stars
Before the rising dawn.
*^ No smoking sweets, no bleeding lambs,
Nor kid nor bullock slain ;
Incense and spice of costly names
Would all be burnt in vain.
** Aaion must lay his robes away,
His mitre and his vest,
When God Himself comes down to be
The Offering and the Priest.
** He took our mortal flesh to show
The wonders of His love ;
For us He paid his life below.
And reigns for us above.**
" Not an the blood of beasts.
On Jewish altars slain,
Could give the guilty conscience peace.
Or wash away the stain.
" But Christ, the Lamb of God,
Takes all our sins away—
A sacriflce of richer blood
And nobler name than they.
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33d, DISCX)UESE IIL
" Believing, we refoice
To see the ctine remove ;
We bleas the Lamb with cheerful voice^
And aing His bleeding love.*^
Worthy is the Lamb that was slain. To Him that loved
OS, an^ washed us from our sins in His own blood, and made us
kings and priests to God, even His Father, be glory and do-
minion. Hallelujah.
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DISCOURSE IV.
THE SACRIFICE OF CHRIST SUPERIOR IN EFFICACY TO THE
LEGAL SACRIFICES.
Heb. IX. l.S, 14.—*^ For if the blood of bulk and of goats, and the ashes
of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh ;
how much more shaU the blood of Christ, who throng the eternal Spirit
offered Himself without spot to God, purge your conscience from dead
works, to serve the living Grod? "
Jesus Christ, the High Priest of our profession, has re-
ceived from God a more excellent ministry than that conferred
on Aaron and his sons. This proposition is laid down by the
Apostle in the 6th verse of the preceding chapter; and the
illustration of it occupies him dovm to the conclusion of the
doctrinal part of the Epistle, at the 18th yerse of the next
chapter. The particular point which the Apostle states and
establishes in our text, is the superior kind of efficacy which
belongs to the expiatory sacrifice offered up by Jesus Christ, as
the High Priest of our profession, when compared with that
which belonged to the expiatory sacrifices presented by the
Aaronical priesthood. It was intended to gain — ^it was fitted to
gain — ^it has actually gained — a much, an infinitely higher, ob-
ject than they gained, or indeed were intended or fitted to gain.
This most important proposition, lying at the foundation of
all our hopes for eternity, is in the text clearly stated, and satis-
factorily proved. The statement is in these words : " The blood
of bulls and of goats, and the ashes of an heifer sprinkling the
unclean, sanctified to the purifying of the flesh. The blood of
Christ purges the conscience from dead works, to serve the living
God." The argument is thus expressed : — " If the blood of
bulls and of goats, and the ashes of an heifer, sanctifieth to the
purifying of the flesh ; how much more shall the blood of Christ,
who through the eternal Spirit offered Himself ^ purge the con-
science from dead works, to serve the living God!" To point
VOL. II. • Y
Digitized by LjOOQIC
838 DISC0UB8E IT.
out the meamng of the statement, and the force of the argu*
ment, are the two objects which I mean to prosecute in the re-
maining part of the discourse.
I. Let us then attend, in the first place, to the Apostle* s state-
ment; and first, to his statement ua to the efficacy of the Leviti"
cal aacrijicee. ^^ The blood of bulls and goats, and the ashes of
an heifer sprinkling the unclean, sanctified to the purifying of
the flesh." ^^ The blood of bulls and ci goats," here plainly
refers to the blood of animals offered as sacrifices for sin, ac^
cording to the law of Moses.^ The phrase, " the ashes of an
heifer," refers to a remarkable usage, of which we have a
minute account in the 19th chsqiter of the book of Numbers^
vers. 2-9. There it is commanded that a red heifer, or joung
cow, without blemish, on which no yoke had come, should be
taken without the camp and slain in the presence of the priest,
who was to sprinkle of the blood seven times before the taber-
nacle of the Lord ; that the carcase should then be burned en-
tire ; that into the midst of the fire should be cast by the priest
cedar wood, hyssop, and scarlet wool ; that the ashes which re-
mained should be preserved ; and that, on a person having con-
tracted ceremonial defilement, from contact or contiguity to a
dead body, a portion of these ashes, mixed in running water,
should with a bunch of hyssop be sprinkled on him by a person
free from ceremonial defilement The sprinkling, of the blood
of these sacrifices, or of this mixture of the ashes of the heifer
and running water, was the appcnnted means of interesting the
defiled individual in the expiatory and cleansing virtue of the
death of the victims ; and when the sacrifice had been offered,
and the lustral water prepared according to the due order, this
sprinkling availed to the removal of the ceremonial defilement —
imfitting for fellowship with Jehovah and His people in the
services of the sanctuary — ^which had been.contracted, f seed from
the punishment which had been incurred, and restored to the
privileges which had been forfeited. It ^' sanctified to the puri-
fying of the flesh." li ^^ sanctified :" it set apart the individual
from the great body of the common^ or profcme — those who were
unfit for the divine service, who were by statute debarred from
taking part in it, — and slbsw ccmaecEated him as a servant of
Jehovah ; it removed that which had exdodod him from die
1 Uv. xvi. 14, 15 ; i. 2-6, 10, 11.
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SUPERIOR EFFICACY OF CHMSTS SACRIFICE. 339
congregation of the Lord ; it made him^. in a ceremonial sense,
« holy to the Lord."
" It thus sanctified to the purifying of the Jleshy " The
purif jing of the flesh" does not mean the cleaniaing of the body ;
for sprinkling ^th blood, or with a mixtnre of ashes and water,
was fitted to soil rather than to purify. It marks the kind of
sanctification or purifjdng. It was of the flesh, as contrasted
with the spirit — of an extemal, not an internal kind — of a
ceremonial, not of a moral kind. The purifying of the fieeh
ig contrasted with the purifying of the conscience — ^the inner
man — the seat and subject of moral guilt and pollution, and of
the corresponding forgiveness, justiflcation, and sanctification.
The sprinkling of the blood, and of the mixture of ashes and
water, was the vehicle and the token of that forgiveness of cere-
monial guilt and removal of ceremonial pollution, which the ex-
piatory sacrifices procured — of the offering of which, this blood
and mixture were, as it were, the evidence ; so that the person
thus sprinkled was, as to his relation to Jehovah, and his right
and fitness for engaging in His service, in the same state iit
which he was before the guilt and defilement had been con-
tracted, and thus placed on a level with his fellow-worshippers.
The sacrifioes of the Mosaic institution are often spoken of
by divines as if they had been utterly, and in every sense, in-
efficacious. This is, however, by no means an accurate repre-
sentation. It is utterly irreconcilable with the statement in the
text, which at once declares the efficacy of these sacrifices, and,
in explaining the nature of that efficacy, defines its limits. If
they had not had efficacy, complete efficacy, for their own pur-
pose, they would have been quite unfit to serve the end for which
we know they were intended — ^to foreshadow .the all-efficacious
sacrifice of the great Bedeemer of mankind. They had no /
efficacy, indeed, |or removing moral guilt and spiritual defile-
ment. ^^ It was not possible that the blood of bulls and goats,"
shed in sacrifice, " should take away sin ;" and therefore it was
not possible that that blood, when sprinkled on the body, could
sanctify to the purifying of the conscience. It could not ex-
piate moral guilt, so as to lay a foundation for forgiveness, and
sanctification, and final salvation to him who had contracted
that guik. The sanctifying efficacy of a sacrifice must be ap-
propriate and proportioned to its expiatory power ; and both
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340 ' DISOOUBSE IV.
mast correspond with tlie nature of the sacrifice^ and the pur-
pose it was appointed to serve.
These sacrifices, then, were efficacious, completely efficacious,
for their own appointed purpose. This is very distinctly stated
in the law of Moses, Lev. vi. 1, 7 : ^^ If a soul sin, and commit
a trespass against the Lord, he shall bring his trespass-ofiFering
unto the Lord, a ram without blemish out of the fold, to the
priest, and the priest shall make an atonement for him before
the Lord ; and it shall be forgiven him for anything of all that
he hath done in transgressing therein.'^ And it is stated of the
person defiled by the dead, that ^^ if the water of separation has
not been sprinkled on him, he defileth the sanctuary of the
Lord," if he approach it ; but if he be sprinkled with it accord-
ing to the due order, " he is clean."
It is of importance to remark here, that though these rites
were efficacious only to the purifying of the flesh, to the removal
of ceremonial guilt and defilement, they were the figure of that
which is efficacious to the removal of moral guilt and defilement.
They were " shadows." In these rites were embodied these prin-
ciples : that God is displeased at sin ; that the violation of His
law forfeits the high privilege of favourable intercourse with Him,
and unfits for its enjoyment ; that God is not inexorable ; that
though He is disposed to restore sinning man to His favour and
fellowship, this must be in the way of showing His displeasure
at sin, and of their being qualified for the enjovment of His
blessings — it must be by the removing, the taking away, of the
guilt and the defilement. And how this is to be done, was dimly
shadowed forth by vicarious suffering, and by that vicarious suf-
fering being made to bear on the conscience of the sinner. In
the degree in which this reference was apprehended by the
. Jewish worshipper (and what that degree was, we have but im-
perfect means of determining — it was likely very different in
different individuals, even among the truly pious of the Jews —
but in that degree), these rites were the means of a higher kind
of purification. The Gospel in a figure, like the Gospel in plain
words — ^in the promises and predictions — ^wherever it was under-
stood and believed, produced its appropriate effects on the be-
lieving mind and heart ; but in this case it was not the efficacy
of the Jewish sacrifices, but the efficacy of the Great Sacrifice
prefigured by them, which produced the effect. The sins that
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SUPERIOR EFHOACY OF CHRISTS SACRIFICE. 841
were forgiven under the old covenant, were forgiven with a re-
ference to the propitiation which was completed on the cross,
and is set forth in the Gospel ; and all purification of the con-
science under that economy proceeded from the same source.
It is this purification the Psalmist prays for, under figures
borrowed from the Levitical economy : " Purge me with hyssop,
and I shall be clean ; wash me, and I shall be whiter than the
snow."
For the illustration of the Apostle's statement as to the
efficacy of the Jewish sacrificial rites, it is only necessary fur-
ther to remark, that this was an efficacy confined to the Jewish
people, and the proselytes joined to them. It would have been
a profanation of the sacrificial blood and the water of separa-
tion, to have sprinkled them on one of the undrcumcision. The
Gentiles could have neither part nor lot in this matter. They
had no portion, nor right, in these rites of expiation and lus-
tration.
Of what the Apostle states on this point, this then is the sum :
The sacrifices for sin under the law, when duly offered by the
priests and applied to the worshippers, were effectual in ex-
piating ceremonial guilt, and removing ceremonial defilement
from the ancient people of God.
Let us now, secondly, consider his statement with regard
to the tfficacy of the saanfiee af Christy offered by Himself, and
applied to all who believe. " The blood of Christ purges your
conscience itom dead works, to serve the living God." The
blood of Christ is the blood which He shed, when by His death
on the cross He finished the great sacrifice which He came to
offer for the sins of mankind. This blood is in the text repre-
sented as '^ sprinkled" on the conscience. The conscience is the
soul, the spiritual part of our nature, the inner man. It is ob-
vious, then, that the language must be figurative. The soul can
neither be sprinkled with blood nor washed with water. It is
not, however, difficult to perceive at once the meaning and the
fitness of the metaphorical representation. It was by sprinkling
the blood of the animal sacrifices under the law on the indivi-
dual for whom they were offered, that that individual became
personally possessed of the advantage to obtain which they
were offered, — that is, deliverance from the ceremonial guilt and
defilement which prevented him from drawing near to God in
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842 DISCOURSE IV.
the temple along with His people. Now the question is, What
is it under the new covenant which answers to this ? How is a
man interested in the expiatory, justifying, sanctifying efficacy of
the sacrifice which Christ Jesus finished on the cross by pouring
out His blood, His life, His soul unto death t An answer to
that question will explain what the sprinkling of the blood of
Christ on the conscience, so as to cleanse it from dead works,
is. The priest who offered the sacrifice, sprinkled the blood on
those for whom it was offered ; and it is the work of the great
High Priest of our profession to sprinkle His own blood on the
conscience. Let us translate these figures into literal language.
By the effectual operaticm of the Holy Spirit, Christ leads the
individual so to apprehend the meaning and evidence of the
truth respecting His sacrifice, exhibited in the Gospel revelation,
as that, according to the arrangements of the new covenant, he
becomes personally interested in the blessings obtained by that
sacrifice. The expiatory, justifying, sanctifying influences of
the atonement are thus shed abroad in the heart by the Holy
Ghost given us ; the man is pardoned, and accepted, and sanc-
tified ; the conscience is thus " purged from dead works.''
The phrase, ^^ dead works," is a singular one, and has been
variously explained. It plainly denotes that from which the
blood of Christ, when sprinkled upon the conscience, purifies.
In other words, it refers to that spiritual pollution which makes
man the object of the divine rectoral displeasure and moral dis-
approbation, which prevents favourable intercourse with God,
making man both unworthy of it and unfit for it — ^that state of
guilt and depravity in which all men are by nature ; and it is
likely that that is here described by the somewhat strange
phrase, " dead works," with a reference to that defilement by
contact with dead bodies, from which sprinkling with the water
of separation was intended to cleanse, spoken of in the preced-
ing verse. " Dead works" are " defiling works," having, in com-
mon with dead bodies, this quality, that they produce defilement.
The word "works" is not to be restricted to external acts,
but includes all the activities of the thinking, feelings acting
being — ^the workmgs of the mind and heart as well as of the
hands.
By these sinful works man is defiled; and that defilement is
removed by the sprinkling of the blood of Christ. He who,
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SUPERIOR EFFICACY OF CHRISTS SACRIFICE. 343
under divine influence sent forth by the Saviour, believes the
truth respecting His sacrifice, is purified from the defilement of
guilty which sin's dead virorks produce. He that believeth is not
condemned ; he is justified. He cannot be condemned, for he
is united to Him who was delivered for his offences, and raised
again for his justification. The blood of Jesus Christ, God's Son,
deanseth him from all sin. And he is also delivered from the
defilement of depravity^ which sin's dead works at once indicate
and faicrease : his heart is purified by faith. The belief of the
truth respecting the sacrifice of Glu^t destroys his natural
alienation and enmity, and leads him to love God, and to de-
light in His fellowship and service. It becomes a fitting thing
in God to admit him to favourable intercourse, and he is quali-
fied for this high and holy privilege.
The conscience being thus purified from dead works through
the sprinkling of the blood of Christ's sacrifice, the man for-
merly shut out from, as unworthy of, unfit for, favourable in-
tercourse with God, in consequence of the pollution rising from
his dead works, "now serves the living God." The proper
meaning of the word " serve " here is, religious ministration —
worship. The Israelite who violated Moses' law, and incurred
ceremonial guilt and pollution, shut himself out of the enjoy-
ment of his highest privilege — that which, indeed, may be con-
sidered as including them all — ^access to Jehovah as his covenant
God. The sacrifices of the law, when duly attended to, re-
stored him to this privily. He went up to the temple and
mingled with the congregation of the Lord. Men, by the
pollution connected with dead works, are shut out from the
favour and fellowship of God-^'.e., from true holiness and true
happiness. The sacrifice of Christ, applied to the conscience
by the truth in reference to it being understood and believed,
brings men to God — opens their way into the favourable pre-
sence of the Divine Being, as God in Christ reconciling the
world to Himself, not imputing their trespasses to them ; seeing
He hath made Him who knew no sin to be sin for them, that
they might be made the righteousness of God in Him. They are
made priests to God, and are enabled, influenced by the mercies
of God manifested in the sacrifice of Christ, to go boldly to the
throne of grace, and to present themselves living sacrifices to
Him, the living God, holy and acceptable, which is rational
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344 DISCOURSE IV.
worship, or service. They who are thus interested in the effects
of the great sacrifice, are even here " a people near to Him."
Thej dwell in His house; they serve Him vrithout fear, in
righteousness and holiness ; they offer to Him continually the
sacrifices of praise ; and the ultimate result of the great sacri-
fice, the blood shed and sprinkled, will be their being taken, like
their great High Priest, body and spirit, fully sanctified, vnthoutj
spot or wrinkle or any such thing, into the immediate presence
of their God and Father, where they shall no more go out, but
serve Him day and night in His temple, for ever and ever, the
living worshippers of the living God. Such, then, is the
Apostle's statement respecting the efficacy of the sacrifice of
Christ when applied to the conscience.
It only remains, on this part of the subject, to remark, that
the efficacy of the Saviour's sacrifice is not, like that of the
Levitical sacrifices, confined to the Jewish people. He gave
Himself a ransom for all ; He is the propitiation for the sins of
the whole world. It was predicted, not only that He should
bear the sins of many, but that He should ^^ sprinkle many
nations." The guiltiest and the most depraved of our race are
not excluded from the benefits of the blood of this sacrifice, shed
and sprinkled. ^^ The blood of Jesus Christ cleanseth from all
sin." However defiled the previous state of the inner man, the
sprinkling of this blood purges from dead works, and converts
the dead worker into a living minister of a living God — ^the holy,
happy participant of the mind, and will, and enjoyments of the
holy, holy, holy, ever blessed God. It must, however, never be
forgotten, that though the value of the shed blood is in itself
infinite, it is only in the event of its being sprinkled on the
conscience that it is efficacious in reference to individuals. It
is by the blood of sprinkling — the sprinkled blood — by it alone,
that there is sanctification.
n. Having explained the Apostle's statement as to the supe-
rior efficacy that belongs to the sacrifice of Christ, in comparison
with the sacrifices of the old economy, let us now proceed to
illustrate the force of his argument in support of this statement.
^^ If the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh,
how much more shall the blood of Christy who through the eternal
Spirit offered Himself without spot to Gody purge your cotkr
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SUPERIOR EFFICACY OF CHRIST'S SACRIFICE. ' 345
science from dead works^ to serve the living God ?" The argu-
ment is twofold. If the legal sacrifices had efficacy to cleanse
from ceremonial goilt and defilement, the sacrifice of Christ
has efficacy to cleanse from moral guilt, spiritual defilement ;
and if the legal sacrifice had efficacy for its appointed subordi-
nate purpose, the sacrifice of Christ must much more have
effic^tcy for its appointed far higher purpose. Let us endea-
vour to place in a clear light the force of these two arguments*
The first of these arguments rests on this fact, that the
sacrifice of Christ possesses all that gave the legal sacrifices
their efficacy. If the question be put, What was it that gave
the legal sacrifices their efficacy f the answer plainly is, Their
divine appointment. In themselves, they could have no efficacy.
They were instituted by God to serve a particular purpose^ and
they served it Just because they were so instituted. Now, it is
not more certain that these sacrifices were divinely appointed
for their purpose, than that the sacrifice of Christ was divinely
appointed to serve its purpose. " God gave His Son to be the
Saviour of the world ; " He ^^ laid on Him the iniquities of us
all ; " He has ^^ set Him forth a propitiation in His blood ; " He
came, sent by His Father, to ^^ take away sin by the sacrifice of
Himself;" and " Otod made Him, who knew no sin, to be sin
in our room, that we might be made the righteousness of God
in Him." He who said to Him, " Thou art My son, this day I
have begotten Thee," said also to Him, " Thou art a Priest for
ever, after the order of Melchisedec." The legal sacrifices
were efficacious for their purposes, for they were divinely ap-
pointed; and for the same reason, the sacrifice of Christ is
efficacious for its purposes.
The second argument will require a somewhat more ex-
tended illustration. Its substance is, <^If the legal sacrifices
served their purpose, much more must the sacrifice of Christ
serve its purpose." This argument rests on facts which the
Apostle brings forward. Not only is the element which gave
efficacy to the legal sacrifices for their purposed present in the
sacrifice of Christ, but there are other and most potent elements,
fitted to secure for it the far higher efficacy which was neces-
sary to its answering its far higher purposes. The legal sacri-
fices owed all their efficacy to their divine appointment. The
sacrifice of Christ could not have been efficacious, it could not
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346 DISCOURSE IV.
have existed^ without divine fq)pointment ; but it was in its own
nature fitted to be efficacious, and it is to this fact that we are
to trace its divine appointment. The legal sacrifices cleansed
because of their appointment. The appointment of our Lord's
sacrifice took place because it was fitted and adequate for cleans-
ing. (1.) The blood of His sacrifice was " the blood of Christ;"
(2.) The sacrifice He offered was the sacrifice of " Himself ; "
(3.) That sacrifice was offered " without spot ;" and, what most
of all goes to prove its efficacy, (4.) That sacrifice was offered
^^ through the eternal Spirit." Let us look a little at these
statements, and we will see that they fully bear out the Apostle's
argument, that the sacrifice of Christ must be held much more
to have efficacy to serve its purpose than the legal sacrifices to
serve theirs.
The blood of His sacrifice is " the blood of Christ." And
who is Christ? The Messiah, the Anointed One. And what
does that meant Nothing less than the divindiy qualified, ap-
pointed, sent, accredited Saviour. His blood must surely be
. precious blood. His blood — ^His sacrifice — ^must be fitted to be
effectual for any purpose, however great, that sacrificial blood
can answer. What, in comparison of this, is the blood of the
cattle on a thousand hills ? What, in comparison of this, the
sacrifice of the whole race of man ? It is likely that the Apostle
meant here, a contrast not only between the Levitical sacrifices
and our Lord's sacrifice, but between the Levitical high priest
and our Lord Himself. They, the priests of a nation ; He, the
Anointed One — 'the Priest of mankind — " the Christ," accord-
ing to the Samaritan creed, " the Saviour of the world."
Then, the sacrifice offered by our High Priest was the sacrifice
of " Himself." There is much more in that expression than is
ordinarily apprehended. What our Lord offered was nothing
extrinsic ; it was EUmself, His whole self. The sacrifice offered
by our Lord was all He was — all that He had done ; that entire,
most willing subjection both to the precept and to the sanction
of the law — ^holy, just, and good, and exceeding broad — which
man had violated ; a subjection reaching from the moment of
His incarnation to the moment of His death — so continuous and
perfect as to be represented by the Apostle as one act of obe-
dience, corresponding with the one act of him who was His
figure, by which death and all our i^oe came into the world :
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SUPERIOR EFnOACY OP CHRISTS SACRIFICE. 347
it waa this which He, as the appointed, qualified High Priest,
presented to God as that which was fitted to be a declaration of
His righteousness in the salvation of man — that which should
take away sin, in procuring the expiation of sin, the forgive-
ness of sin, the absolute destruction of sin. Who that knows
what that sacrifice was, and who it was that offered it, can doubt
that it must have been efficacious for its purposes ; and that,
when offered to God, it must have been a sacrifice of a sweet
smelling savour in His estimation, — a magnifying of the law, and
a making of it honourable, so as that '^ grace might reign throng
righteousness unto etemd life !"
Still further, when He who is the Christ, by the shedding of
His blood, offered Himself an offering to God, the offering was
a spotless offering. This is, indeed, implied in the sacrifice being
the sacrifice of Himself. But it is separately mentioned, from
its essential importance. The absolute sinlessness, the absolute
perfection of our Lord, is an essential element of the efficacy of
His sacrifice. Had Jesus been a sinner in any degree — ^had His
flesh been sinful flesh — ^had His humanity been, strictly speak-
ing, fallen humanity. He would not have been ^^ Christ, the
Holy One of God ;'* He would have been utterly disqualified
for achieving the great work of our salvation. He would have
needed for Himself that blessing He came to confer upon others.
The Levitical law made men priests having moral infirmity, who
had to offer sacrifice for their own sins as well as for the sins of
the people ; but our High Priest is such an one as became us,
" holy, harmless, separate from siimers.'' He needed not to
offer sacrifice for His own sins, for He had no sin. He was
thus fitted to serve the purpose for which He was manifested — to
take away sin ; for in Him was no sin. As a High priest, He
was perfect ; as a viethn, spotless. The blood by which we are
redeemed is the blood of Christ, as of a lamb without spot and
blemish. We have thus, in the sacrifice of Christ, a perfect
oblation, offered up in a perfect manner by a perfect Hi^
Priest. How much more, then, must it be efBcacious !
But the primary dement of efficacy in the sacrifice of
Christ, for the purposes it was meant to derve, remains to be
stated. This sacrifice of Himself which Christ offered to God
without spot, was offered " through the eternal Spirit." There
is some difficulty of fixing the reference of the appellation, " the
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ZiS DISCOURSE IV.
eternal Spirit," and the meaning of the phrase, ^^ through the
eternal Spirit" Some consider the appellation as referring
to the Holy Spirit, the third Person of the Holy Trinity, and
view the expression as equivalent to — ^Christ, in whom the Holy
Spirit dwelt, offered Himself; or, under the influence of the
Holy Spirit, He offered Himself ; or, according to the declara-
tions of the Holy Spirit in the Old Testament Scriptures, He so
offered Himself, as Paul says. He died for us, according to the
Scriptures. Each of these interpretations brings out a meaning
true in itself, and not alien from the argument of the Apostle.
But I am disposed to go along with those interpreters who con-
sider " the Eternal Spirit" as descriptive of our Lord's divine
nature,—*" the spirit of holiness," according to which He is the
Son of God, while " according to the flesh" He is the Son of
David,—" that Spirit" in which He was justified when He
was manifested in flesh, — ^that eternal life which was with the
Father, the eternal Word in which was life. The words are
strictly applicable to the divine nature, as existing in the Person
of the incarnate Son ; and it would have been strange if the
Apostle, in indicating how the blood of Christ's sacrifice was
much more efficacious than that of the legal sacrifices, had
Omitted that which was necessary to its efficacy, and which more
than all other things put together demonstrates that efficacy —
His true divinity. When it is said that our High Priest offered
Himself " through the eternal Spirit," we apprehend the
thought meant to be conveyed is, that the efficacy of that sacri-
fice was closely connected with, indeed primarily produced by,
" that union with the eternal Spirit of Godhead" which formed
the most extraordinary feature in His person. Had not Christ
been a divine person — a person not naturally subject to the law
man had violated — meritorious obedience and satisfaction would
have been in the nature of things impossible, no creature being
capable of doing more than his duty in obeying or submitting
to the divine will. When he has done all those things which
are commanded him, he must still say, I am an unprofitable
servant; I have done that which was my duty to do. It is
otherwise with Him who is the Word made flesh — God manifest
in flesh. " The assumption of human nature by the eternal
Spirit, in the person of the Word, or Son, was the act of an in-
finite mind, looking to all the results of that assumption. The
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SUPERIOR EFHCACY OF CHRISTS SACRIHCE. 340
union, once formed, was constant and inyariable ; so that all that
He did, in and for the execution of His mediatorial office and
work, were impressed with the essential dignity and moral value
of His divine perfection."* This, then, requires us to attribute
to our Lord's sacrifice a value properly infinitew He is worthy,
with all the worthiness of the Godhead.
It is deserving of notice, how closely connected in the in-
spired declarations are the divinity of our Lord and the efficacy
of His atonement. ^^ Look to Me and be saved," says the Mes-
siah by the prophet, " for I am God." " Surely in Jehavahy^
says the Church, " I have righteousness" — justification. " In
Him," says the Apostle, " we have redemption through His
blood, the forgiveness of sins ; in jETtm, who is the image of the
invisible God, the first-begotten of every creature, the Prince of
the whole creation, by whom, for whom all things were created,
who is before all things, and by whom all things subsist.** " The
Son of God, the appointed heir of all things, by whom also He
made the worids — the brightness of His glory, the express
image of His person — by Himself, i.e.y by the sacrifice of Him-
self — being what He was — ^what He ohly was — purged our
sins." When we think what " purging the conscience from
dead works" is, and what is requisite to its accomplishment, we
see that the labours and sufferings of men and angels combined
could not effect it; but what can the labours and sufferings
of Him who is an incarnation of God not effect ? " Is any-
thing too hard for the Lord!" We thus see, that beside the
element of divine appointment — ^which equally belongs to the
sacrifices under the law and to our Lord's sacrifice, and warrants
the conclusion, that they both must be efficacious for the pur-
poses they are respectively meant to serve — there are in our
Lord's sacrifice elements peculiar to itself, — in the nature of the
sacrifice — " Himself," in the manner in which it was offered —
" without spot," in the official character — " Christ," and in the
personal dignity — divinity — " the eternal Spirit," of Him that
offered it, — elements which warrant the conclusion, that if the
legal sacrifices were efficacious for their purpose, much more
must His sacrifice be effectual for its purpose.
There is yet one other remark necessary to complete our
view of the Apostle's argument. From His sacrifice possessing
1 Pye Smith.
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350 nxBootmsE ir.
these qualities, it follows that it has the quality of intrinsic suit-
ableness. It is quite adequate to the purpose — ^the ^^ purging the
conscience from dead works ;'' ue.y as we have seen, expiation,
justification, sanctificalion. There is a more glorious display
given of the holiness and justice of Gbd, of the excellence of
the law, and of the demerit of the transgression of it, and at the
same time of the love and mercy of God, than there would have
been in the everlasting destruction of a sinning world, or in the
everlasting happiness, ekher of an unsinning world, or of a sin-
ning world pardoned by mere amnesty, without satisfaction*
And this glorious display, when made the subject of a revela-
tion — ^if understood and believed, under that divine influence for
the communication of which it makes provision^— delivers from
the power of sin, and at once disposes and qualifies men for that
favourable intercourse with God in which consist their^holiness
and happiness, and whidbi it is now consistent with, illustra-
tive of. His righteousness, aa well as His grace, to vouchsafe to
them. It would take a volume to exhibit fully the truth packed
up in these two sentences/ I repeat them, that you may employ
your thoughts in comprehending and unfolding them. ^^ For iS
the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unelead, sanctifieth to the purifying, of the flesh ;
how much more shall the blood of Christ, who through the
eternal Spirit offered Himself without spot to God, purge your
conscience from dead works^ to serve the living God ?"
I have thus illustrated the Apostle's statement and argument.
— His twofold statement : The blood of bulls and goats,' and the
ashes of an heifer sprinkling the unclean, sanctifies to the puri-
fjdng of the flesh. The blood of Christ purges the con^pience
from dead wcM-ks to serve the living Gcod. His argument^ which
is twofold also : — If the blood of bulls and goats sanctifies to the
purifying of the flesh, the blood of Christ must purge the con-
science from dead works. If the blood of bulls and goats does
the one, the blood of Christ will much mare do the other. The,
two contrasted sacrifices have equally the element of divine ap-
pointment ; theref (»:e, if the one is efficacious, so must the other.
But the second has additional elements, in the nature of the sacri-
fice, in the manner in which, it was offered, in the official cha-
racter and essential dignity of Him who offered it, and in the
intrinsic suitableness to serve its purposes, resulting from these
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SUPERIOR EFFICACY OF CHRISTS SACRIFICE. 851
elements ; therefore it may much more be held to be efficacious
for its specific purposes. Most appropriately does the Apostle
express the last conclusion interrogatively, — How much more f
This is a question which neither man nor angel will be able to
answer to all eternity.
And now for the all-important question. Has this efficacy of
the Saviour^s sacrifice, so clear a point of Christian doctrine,
become a matter of personal experience with us ? Have we had
our conscience purged from dead works, so as to become the
holy, happy worshippers of the living God f
If we have not, how miserable is our condition 1 Our hearts
and conscience are defiled ; we are guilty and depraved ; there
is no other sacrifice for sin — no other means of sanctifica- "^
tion. Unforgiven, unsanctified, imworthy of, unfit for God's
fellowship and worship, what is, what can be before us, continu-
ing in this condition, but banishment from Him, condemnation,
ever-growing guilt, depravity, and misery in the lake of fire,
prepared for the devil and his angels ?
But why should we continue strangers to the efficacy of this
sacrifice t The value of the sacrifice is absolutely infinite : no
sin it cannot expiate, no pollution it cannot cleanse. The blood,
through which alone there can be expiation and sanctification, is
still being sprinkled ; and its power is put forth on all who be-
lieve. If you are strangers to its efficacy, it is just because you
do not believe the truth respecting it. And why do you not
believe the truth respecting it T Is it because it is so abstruse
that you cannot understand it, — so self-contradictoiy, or ill sup-
ported, that you cannot believe it? No, no. It is because,
however you might like expiation and forgiveness, you have no
heart for the purified conscience and the spiritual service of the
living God ; and rather than submit to be thus made holy and
happy, you will run the hazard, nay, incur the certainty, of being
miserable for ever, — trampling under foot the Son of God, —
treating the blood of the covenant, through which alone there
can be sanctification — the purifying of the conscience — as a
common thing, and doing despite to the Spirit of grace. Can
madness go beyond this t Yet this is the madness which is in
the heart of men while they live ; and afterwards they go to
the dead.
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DISCOURSE V.
CHRIST THE MEDIATOR OF THE NEW COVENANT.
Heb. IX. 15. — " And for tliis cause He is the Mediator of the new tes-
tament, that by means of death, for the redemption of the transgressions
that were under the first testament, they which are called might receive
the promise of eternal inheritance.**
Thb Bible is a book very imperfectly understood by the great
body of those who profess to receive it as a divine revelation.
In many cases^ this is very easy to be accounted for. Multitudes
who profess to receive the Bible as a divine revelation, seldom
or never read it ; and it would be a strange thing, indeed, if a
book could be understood without being read. Multitudes more
read the Bible more or less regularly and frequently ; but they
read it with such an almost entire absence of everything like
intellectual effort, that understanding it is quite out of the
question. Indeed, understanding it is not the object they
have in view. Where there is any design — where it is not
the mere result of early education and confirmed habit, it is
not to find out the meaning of the Bible: it is to be able
to quiet an ill-informed, but still not entirely benumbed con-
science, by telling it, I have not only said my prayers, but read
my chapter.
But there are instances in which it is not so easy to account
for the fact of the Bible being but very imperfectly understood.
There are persons who read the Bible with an honest, ay, with
an anxious, desire to understand it, who are painfully conscious,
that while there is in it much that is plain to them, there is not
a little also that is obscure ; that there are many passages to
which they can attach only very indistinct and unsatisfactory
ideas, and not a few to which they can attach no idea at all.
In many cases, they cannot see what it ia that the inspired writer
VOL. n. z
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354 DISCOURSE y.
is illustrating or proving ; or they cannot see the appositeness of
his illustrations^ or the conclusiveness of his arguments. It is
not mj purpose just now to make a full enumeration of the
causes why such persons so imperfectly imderstand the Holy
Scriptures. These causes are of very various kinds in different
individuals, and even in the same individual. But I have no
hesitation in saying, that the imperfection of the translations,
through the medium of which the great body of Scripture
reader^ must derive their acquaintance with the inspired writers,
is one of these causes. All translations of the Scriptures are
the work of iminspired men, and therefore they are necessarily
imperfect. This is true of all versions from the inspired origi-
nals, and of our own very excellent translation among the rest.
There are some worthy men who are exceedingly indisposed
that such a statement as I have just made should even go forth
among Christians at large, lest it should shake their confidence
in the infallibility of the Holy Scripture as the rule of faith
and duty. But surely he must be very ignorant who needs
to be told, that ti*anslations are the work of uninspired men,
and therefore must bear the traces of the imperfections of their
authors ; and if any man among us is so deplorably ignorant as
not to know this, it is surely desirable that without loss of time
be should be better informed. And I cannot satisfy myself that
a Christian teacher acts an honest part, who, though he is per-
suaded the translation he, in common with his audience, is using,
does not in a particular place accurately express the mind of the
inspiring Spirit, yet conceals this from them, and leaves them
uninformed, or misinformed, about the mind or will of God' in
that particular passage, for the purpose of preserving unbroken
their undue veneration for the work of great and good, learned
and pious, but still fallible men. He acts a part worse than
foolish who finds fault with our translation merely for the sake
of finding fault, and thus figuring, in the estimation of the
thoughtless and superficial, as an acute or learned man, or who
indeed suggests changes that are not absolutely required to
bring out clearly and fully the meaning of the inspired writer ;
but, on the other hand, he surely does not deserve the praise of
wisdom, who, from reverence for man, or fear of possible bad
consequences, does neither more nor less than " shun to declare
the whole counsel of God." Here, I believe, as in every other
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CHRIST THE MEDUTOB OF THE NEW COVENANT. 355
similar case, the safest as well as the most dutiful course, is to
tell the truth — all the truth — ^nothing but the truth. Indeed,
every Christian minister, when expounding Scripture, should
speak as warily and as explicitly as if he were on oath. An
intelligent hearer, if he find his minister always treating the
English version of the Scriptures as if it were immaculately
correct, must arrive at one of three conclusions : that his
teacher is very imperfectly acquainted with the original Scrip-
tures ; or that he does not use the knowledge of this kind he may
possess as an instrument of interpretation; or that, for some
reason, he is afraid to tell what he knows respecting the occa-
sional mistranslations, which are universally admitted to exist,
in that, as in all other versions of the sacred writings. While,
on the other hand, when by a well-informed teacher the whole
truth is unostentatiously told, ,an enlightened impression of the
general accuracy and excellence of our translation is deeply
lodged in the mind, when it is seen how comparatively few are
the passages in which one who has devoted himself, as every
minister should, to the study of the original text, and who is
obviously fettered by no superstitioas veneration for the trans-
lators, and no fear of the bad consequences of telling all the
truth, if it be but the truth, finds it necessary to represent it as
exhibiting an imperfect or mistaken representation of the divine
original.
The paragraph of which the text is the commencement, must
undoubtedly be numbered among those which mistranslation
has rendered obscure, and indeed unintelligible. I say it con-
siderately, that no mere English reader can make a consistent,
satisfactory sense out of the paragraph, beginning at the 15th
verse of this chapter and ending with the 23d. What meaning
can he attach to the phrase, " mediator of a testament," or
last will ? In a testament, we have a testator, and legatees, and
executors ; but a mediator of a testament is as incongruous an
expression as the testator of a league or bargain. It is difficult,
not to say impossible, to see how the new covenant, whether in
its formation — the purpose of mercy, or in its execution — the
plan of salvation, can be represented as a testament' or latter
will. The only point of resemblance is, that death in it, as in
the case of a testament, was necessary to the enjoyment of its
blessings; though, even in this case, this leading idea is not
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356 DiscouBSE y.
accurately expressed, the death of a testator not being the jpro-
curing cause of the blessings to the legatees, as the death of
Christ is to those, who enjoy the blessings of the new coyenant,
but merely a conditional occasion of the obtaining the legacies.
Besides, if the new covenant were figuratively represented as a
testament, the testator would not be Jesus Christ, but God the
Father ; for it is God who blesses us with all heavenly and
spiritual blessings in Christ Jesus, and He never dies. And even
supposing that Jesus Christ was considered as the testator, it is
plain that His resurrection destroys the congruity of the figure.
It is, if possible, still more difficult to attach any consistent idea
to the term " testament," as descriptive of the " first covenant,"
or the order of things established at Sinai. Who was the tes-
tator here, and how was the testament confirmed by death f It
was a law imperatively enjoined : and what is the meaning of
transgressions under the first willy which the maker of the second
will dies to redeem f Besides, it is impossible to make out the
force of the Apostle's reasoning, on die supposition that the
word rendered testament means a latter will. He is obviously
accounting for the death of Christ, dignified and exalted as He
was, by showing that it was absolutely necessary to the gaining
of the great object for which He was constituted the High Priest
and Mediator of the new covenant. Now, it requires but little
perspicacity to see that there is absolutely no force in such an
argument as the following : — ^ The new covenant may be con-
sidered as a testament, inasmuch as its blessings cannot be en-
joyed without the death of Christ, who in that case is viewed as
testator. Now a testament, in order to be valid, requires that
the testator should be dead; therefore it was necessary that
Christ should die.' That is the argument as it stands in our
English translation, — an argument which, taking for granted
what it professes to prove, proves nothing. Setting his inspira-
tion out of the question altogether, the author of the Epistle
to the Hebrews was obviously a person of too clear a mind to
argue in this way. Now, all this perplexity, in which an intel-
ligent English reader of this paragraph, determined, if possible,
to understand it, must feel himself involved, — and the more in-
telligent and inquisitive he is, he will be but the more per-
plexed, — arises out of a mistranslation of a very few words, in
which our excellent translators have paid less regard than they
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CHRIST THE MEDUTOR OF THE NEW COVENANT. 857
ordinarily do to the original^ and more than enough to the old
Latin translation, which the Church of Rome holds as authen-
tic. It is right that all readers of the Bible should know that
the word translated ^^ testament" in this paragraph, is the same
word that in the preceding and in the following context is ren-
deced " covenant ;" and not only there, but wherever it occurs
in our New Testament, with the exception of Matt., xxvi. 28,
Mark xiv. 24, Luke xxii. 20, 1 Cor. xi. 25, 2 Cor. iii. 6, 14,
Heb. vii. 22, Eev. xi. 19, in every one of which it ought to have
been rendered covenant. The substitution of the word cove-
nant — ^understanding by that, arrangement, economy, order of
things — in the room of the word testament, with a few slight
changes which necessarily rise out of that substitution, gives
perfect distinctness of meaning and conclusiveness of argument
to a passage obviously of high significance and importance,
which, as it stands in our version, appears to me altogether in-
explicable.
Let us now proceed to a somewhat minuter inspection of the
various parts of the text ; but before doing so, it will be re-
quisite to say a word or two as to the design of the paragraph
of which the text forms a part, and the manner in which it is
introduced.
The Apostle is proving that Jesus Christ, as our High Priest,
has received a more excellent ministry than Aaron or any of
his sons. He has briefly described in succession their ministry
and His. He has, in the words immediately preceding, shown
that His ministry excels theirs in the kind of efficacy that be-
longs to it : theirs was efficacious to remove ceremonial guilt
and defilement, and to fit for ceremonial worship; His was
efficacious to remove moral guilt and pollution, and to fit for
spiritual worship. And in the paragraph, from the 24th to the
28th verse, he shows that His ministry had a corresponding
superiority to theirs, in the completeness and permanence of its
efficacy ; theirs requiring to be indefinitely repeated. His being
performed once for all. The paragraph to which our text be-
longs, comes in between these two proofs of the superiority of
our Lord's ministry. It is a kind of digression, but a digression
closely connected with, naturally rising out of, the argument.
It is intended to meet the Jewish prejudice, which may be ex-
pressed in the question — a prejudice having a deep root in
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•35^ DISCOUBSE V.
human nature^ — But why did this great High Priest die ? And
the substance of the answer is just this : — ^Death, and the death
of a person so illustrious^ was, in the nature of things, abso-
lutely necessary to the gaining of the great ends of that new
and better covenant, of which Jesus Christ, as our High Priest,
is Mediator.
I intend to confine myself to the illustration of the 15th
verse, which resolves itself into the following propositions : —
Jesus Christ is the Mediator of the new covenant. The great
design of the new covenant was, that they who are called may
obtain the promise of everlasting inheritance. In order to this,
there must be a redemption of the transgressions which were
under the first covenant. To the redemption of them, death,
and death of adequate value, is necessary. Such a death is the
death of Jesus Christ. And for this cause, for all these things
taken togetlier, Jesus Christ is " the Mediator of the new
covenant." What a rich field of spiritual pasture opens be-
fore us here I
I. The first proposition in the text is, — Jesus Christ is the
Mediator of the new covenant. The word covenant, in our lan-
guage, means a league, or a bargain. The words in the ori-
ginal Scriptures rendered by that word are of more compre-
hensive meaning. They signify a disposition, arrangement,
settled order of things. A league is a covenant, and so is a
bargain ; and they are so, because they are arrangements. But
so also is a law, or a promise, or a testament, or, indeed, any
regularly fixed disposition of things. The arrangement that
there is not to be another general deluge, and that the seasons
are to follow each other in regular order, is called God's cove-
nant with the earth. God's promise to Abraham and his seed
is called a covenant. The institution of circumcision is called
a covenant. The law at Sinai is called a covenant. The Mes-
siah, as God's ordinance, appointed means for saving men, is
termed " a covenant to the people." We are accustomed from
our infancy to hear of two covenants, — ^the covenant of works
and the covenant of grace. The first of these is the arrange-
ment under which mankind were placed immediately after the
creation, and by the violation of which we all became guilty.
I am not sure that this arrangement is ever termed a covenant
in the Scriptures, though quite certain that it might have been
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CHRIST THE BiEDlATOR OF THE NEW COVENANT. 359
80. The second of these covenants is the arrangement by
which God, in the exercise of His sovereign mercy, saves lost
man, through the mediation of His Son. In the New Testar
ment we read also of two covenants. The first of these is the
old covenant, — ^the arrangement made known in the law of Moses,
according to which the people of Israel became in a peculiar
sense the people of God, and had secured to them a variety of
privileges. The second, or new covenant, nearly, if not entirely,
coincides with the second in the former division — is the arrange-
ment, fully revealed in the writings of the New Testament, by
which an innumerable multitude from among mankind, of all
nations, in all ages, become God's people in a peculiar and much
higher sense, and have secured for them much more exceeding
great and precious blessings. The Aaronical priesthood was the
mediator of the first covenant. Of tlie second covenant Jesu?
Christ, the High Priest of our profession, is the Mediator. He
comes between us and God. He brings us into a state of recon-
ciliation ; He keeps us in a state of reconciliation. It is through
what He has done, and is doing, that all the blessings of the
new covenant come to those who are interested in it. That is
what is meant by His being the Mediator of the covenant. We
come to God through Him, and God comes to us through Him.
But what are the blessings which this new covenant is intended
to secure for those interested in it ? The text informs us ; and
this is the second point to which we must attend.
II. The great object of the new covenant is, " that they
who are called might receive the promise of eternal inheritance.'*
They who are called, or " the called ones," is a descriptive ap-
pellation of the true spiritual people of God, borrowed, like so
many other of their descriptive appellations, from a denomina-
tion bestowed on the Israelites, the external people of God. The
appellation originates in the call of Abraham out of the idolatry
of Ur of the Chaldees, and of his posterity out of the bondage
of Egypt. " I called Abraham alone. Israel is My son. My
first-bom ; I called him out of Egypt." Abraham and his pos-
terity were supematurally called by God to the enjoyment of
peculiar privileges in the land of Canaan ; and hence we find
the Israelites termed by Isaiah, Jehovah's called ones. The
leading idea is, invited and led by God into the enjoyment of
certain privileges. In the New Testament this appellation is
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860 DISCOUBSE V.
tnuQsferred to the spiritual people of God, the spiritnal de-
scendants of Abraham, whether they be his natural descendants
or not. They are often termed the called of Gk>d the Father,
called in Christ Jesus, called to be saints, called unto the king-
dom and glory of God. These are those whom the Apostle
represents as saved and called with a holy calling, — men who,
under the influence of the Holy Spirit, are made to listen to,
understand, believe, and obey the call of God in the word of
the truth of the Gospel, — ^to whom the word comes, not in word
only, but in power; with the Holy Ghost, and with much assur-
ance. These called ones are the same as the chosen ones, pre-
destinated in love before the foundation of the worid ; for it is
whom He did predestinate that He calls. Their calling is not
according to their works, but according to His own purpose and
grace, given us in Christ Jesus before the world began. To
these, the spiritual Israel, pertains the new covenant, as the old
did to Israel after the flesh ; and the great design of the cove-
nant with regard to them is, " that they may receive the pro-
mise of eternal inheritance," — ^literally, of ths eternal inheritance.
We will mbtake the meaning of these words if we consider them
as signifying, that they might have the everlasting inheritance
promised to them — ^that they might obtain a promise of at some
time receiving it. That is secured in the covenant ; but there
is much more than that secured. The intelligent reader of the
New Testament must notice the word " promise" often means
^ the thing promised,' just as " faith" often means ^ the thing
believed,' and " hope," the thing expected. To " inherit the
promises," is to enjoy the blessings promised. The patriarchs
" died, not having received the promises," — not having obtained
in this world the promised blessings. ^^ The promise of the
Spirit," in Gal. iii. 14, as well as " the Spirit of promise," Eph.
i. 13, means the promised Spirit $ and in like manner, ^^ the
promise of the eternal inheritance" is equivalent to * the pro-
mised eternal inheritance.' Under the old covenant there was
a promised inheritance, the inheritance of Canaan, to be enjoyed
by the called Israelites id peace, under the peculiar blessing of
Jehovah. A promise was given them of entering into this rest
of God; and the various arrangements of the covenant were
intended to fit them for that inheritance, to secure their en-
trance on it, and their continued enjoyment of it. It was only
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CHBIST THE MEDUTOR OF THE NEW COVENANT. 361
through the covenant that these ends were to be gained. Now
to tMy nnder the new covenant, as well as to those under the
old, are good news proclaimed. An inheritance — a better in-
heritance than Canaan — a spiritual, a heavenly, an everlasting
inheritance — holy happiness, in being acknowledged by and
knowing God, being loved by God and loving God, being like
God, thinking along with Him, choosing along with Him, en-
joying along with Him, — ^this is the inheritance incorruptible,
undefiled, and that'fadeth not away, laid up for us in heaven.
This inheritance, this everlasting inheritance, is promised to all
the called ones. For thus runs the covenant of promise, — " God
so loved the world, that He gave His only-begotten Son, that
whosoever believeth in Him should not perish, but have ever-
lasting life." " He that believeth on the name of the Son of God
hath everlasting life." Now, as the arrangements of the old
covenant were intended to secure for the Israelites their pro-
mised inheritance, so the aiTangements of the new covenant are
intended to secure for " the called ones" their inheritance. The
question naturally arises. And what was necessary for this pur-
pose? Many things were necessary, all of which were secured
by the covenant ; but the Apostle fixes our attention specially
on one thing absolutely necessary, and which, if secured, would
secure everything else. This he does in the third proposition, to
the consideration of which we now proceed.
in. In order to the called receiving the everlasting inheri-
tance, " there must be a redemption of the transgressions' which
were under the first covenant." The transgressions which were
under the first covenant, is not an expression equivalent to that
in Rom. iii. 25, ^^ sins that are past, through the forbearance of
God ;" that means, ^ sins that had been pardoned, though not
expiated,' from a regard to the fore-appointed propitiation which
is set forth in the Gospel. Nor does it appear to be synonymous
with sins that were committed under the old covenant. Looking
at the expression in connection with what is said in the preced-
ing context, vers. 11-14, and in the succeeding context, ver. 23,
it seems impossible to doubt that the words mean, those trans-
gressions of the divine law which remained transgressions, and
therefore unforgiven, because xmexpiated, under the old cove-
nant, — for the expiation of which, in other words, the old cove-
nant made no provision. It made provision for making atone-
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362 piscouBSfiV.
ment for ceremonial guilt, for removing ceremonial pollntioo,
and thus for obtaining and enjoying the earthly inheritance.
But the deeper transgressions remained ; they still were. The
transgressions which draw down on man the judicial displeasure
and the moral disapprobation of God, and thus stood in the way
of God's bestowing and man's enjoying the spiritual eternal
inheritance of perfect holy happiness, in the favour, image, and
fellowship of God, — ^these must be removed, or the promised
eternal inheritance can never be received by the called ones.
God can by no means clear the guilty. It was not possible that
the blood of bulls and of goats could take away sin. The old
covenant can open the way to the unclean IsraeUte unto the
temple — it can, by its rites properly observed, secure to him the
possession of Canaan ; but it cannot save mariy whether Jew or
Gentile, from hell — ^it cannot carry them to heaven. This species
of transgressions, the most serious of all, which were^ notwith*
etanding all the expiation and ablutions of the law, — these must
be dealt with, or not one of the called can receive the promised
eternal inheritance. There must be a redemption of them. The
phrase is peculiar ; but, viewed in its connection, it can scarcely
be called obscure. A ransom, a redemption-price, must be paid,
in order to these transgressions being forgiven, — without the for^
giveness of which, the everlasting inheritance is unattainable by
any of the called ones. Expiation must be made. Something
must be done to make God's conferring the inheritance on the
called ones, who had been guilty of these transgressions, con<»
sistent with the perfection of His character, the honour of His
law, the declarations of His word, the stability of His govern-
ment. And what was this something, which all created intelli-
gence would have sought for ever to discover in vain ? The
Apostle tells us in the fourth proposition.
IV. Death — an adequate death — ^must take place. It is " by
means of death, for the redemption of the transgressions which
were under the first covenant, that the called ones can obtain
the promised everlasting inheritance." Nothing but death could
serve the purpose. Death is the penalty of the law. Death is
the wages of sin. Without the shedding of blood there is no
remission. There must be a manifestation, an adequate mani-
festation, of the displeasure of God against the sin and the
sinner, to make pardon honourable to God, or safe to the sub-
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CHRIST THE MEDUTOB OF THE NEW COVENANT. 363
jects of His moral govemoient. No such thing as mere amnesty
exists in God's government. There must be something besides
repentance and reformation — something in order to true repent-
ance and reformation. There must be blood. The blood of
bulls and goats will not serve the purpose. That, vicariously
shed, may serve as a protest against God's overlooking ceremo-
nial guilt, and giving external benefits to those who deserve them
not ; but it cannot expiate moral guilt — ^it never can afford a fit
reason why a just God should forgive a guilty, condemned male- \
factor. The death of all men can effect nothing in the way of
expiation. It does not exhaust the curse ; it lays no foundation
for pardon. The death of the whole angelic host incarnate
could not serve the purpose. They had neither the disposition
nor the right to devote themselves victims for men. This sacri-
fice would have been deficient in both the constituent elements
of an effectual sacrifice — divine appointment, and intrinsic in-
finite value. A death was necessary which would fully answer
all the requisitions of the divine character and government.
The death of one who had a right to lay down His life for such
a purpose — for it was His own independent property, — and
whose one life was in value incalculably superior to that of all
the lives He by His death rescued from destruction ; — such a
death was the death of Jesus Christ. And His death is the
only such death to be in the wide extent of God's universe, from
eternity to eternity.
V. The fifth and concluding proposition comes out, then,
with resistless power. *^ For this cause He is the Mediator of
the new covenant." He is Christy the divinely appointed, the
divinely qualified Redeemer. He has paid the ransom for the
transgressions which remained u^expiated under the first cove-
nant. He has died for us in our room — died for our sins, on
account of them — died, the just for the unjust. He has offered
Himself unspotted, an all-perfect sacrifice — materially, formally
perfect. He has done so through the eternal Spirit, His divine
nature, which imparts an infinite value to His sacrifice. And the
blood of that sacrifice can do what the blood of no other sacri-
fice ever could do : it can not only sanctify to the purifying of
the flesh, it can cleanse from all sin — it can purge the con-
science from dead works, to serve the living God. It can not
only exhibit, but exhaust, the penal sanction of the divine law,
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364 DISCOURSE V.
and harmonize in the divine character and administration the
apparently incompatible glories of perfect righteousness and in-
finite grace^ the just God and the Saviour. And thus the death of
the incarnate Only-begotten of God^ which appears at first sight
so unaccountable as to make us doubt the reality^ the possibility
of the whole economy, of which it is the chief constituent ele-
ment, is seen to be indeed the unsearchable wisdom of God,
though the wisdom of God in a mystery. It is this — which to the
Jew is a stumblingblock, and to the Greek foolishness — ^which
qualifies Him for being, what no other being in the universe is
qualified for being, the successful Mediator of the new covenant.
It is thus that He, crucified in weakness, is the power of God to
salvation. It is thus that He secures for all the called ones the
ineffable blessing of the promised everlasting inheritance, an in-
heritance which otherwise could never have been possessed by
any of the fallen race of Adam. The meaning of our text, we
trust, now stands out clear before you. " Because the blood of
Christ, who through the eternal Spirit offered Himself without
spot to God, purges the conscience from dead works, to serve
the living God," while the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, could do no more than
sanctify to the purifying of the flesh, — for this cause He is the
Mediator of the new covenant, that by means of death, "for the
redemption of the transgressions which were under the first
covenant, they which are called might receive the promise of
everlasting inheritance."
If these things are so, is it not meet that this death should
be held in everlasting, most grateful remembrance by those
who, but for that covenant which it ratified, must have suffered
for ever the fearful consequences of that forfeiture of the ever-
lasting inheritance which their transgressions had incurred —
transgressions which nothing could expiate but the blood of the
everlasting covenant? The voice first uttered in the upper
chamber in Jerusalem now comes forth from the most excellent
glory : " This cup is the new covenant in My blood, shed for
remission of sins unto many. Drink ye all of it." Over, then,
the instituted memorial emblems of the ratification of the cove-
nant by the death of Christ, who is the Mediator, both as the
High Priest and as the atoning sacrifice, let us, when observ-
ing the holy ordinance of the supper, devote ourselves entirely
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CHRIST THE MEDUTOB OF THE NEW COVENANT. 365
to Him who devoted Himself entirelj for us, and cherish an
undoubting confidence that the confirmed covenant shall be
followed out to all its blissful intended results ; and that^ as we
have the promise and pledge, we shall in due time obtain the
full possession, of the everlasting inheritance, blessing God that
He has shown us, manifested to us, this His holy everlasting *
covenant, ordered in all things and sure. O that all of us, in
the full assurance of faith, may be enabled, like David, to employ
these as our last words, ^^ This is all my salvation, and all my
desire!".
" ^Tis mine, the covenaBt of His grace,
And every promise mine, —
Ail sprang &om everlasting bve.
And sealed by blood divine.
" On my unworthy, favoured head.
Its blessingB all unite —
Blessings more numerous than the stars,
More lasting, and more bright.
*^ That covenant the last accents claim
Of this poor faltering tongue,
And that shall the first notes employ
Of my celestial song.''
With these views before you. Christian brethren, suffer, in
conclusion, the word of exhortation ; and this chiefly in the lan-
guage of the Lord Himself, and His Apostles.
" Let your light so shine before men, that they may see your
good works, and glorify your Father that is in heaven. Be the
children of your Father in heaven, who maketh His sun to rise
on the evil and on the good, and sendeth rain on the just and on
the unjust. Lay not up treasures on earth, where moth and rust
doth corrupt, and where thieves break through and steal ; but lay
up for yourselves treasures in heaven, where moth and rust doth
not corrupt, and where thieves do not break through and steals
for where your treasure is, there will your heart be also. Let
your eye be single, that the whole body may be full of light.
Seek first the kingdom of God, and EUs righteousness, and all
things shall be added to you. Whatsoever ye would that men
should do to you, do ye even so to them ; for this is the law and
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366 DISCOURSE V.
the prophets. Ask, and ye shall receive; seek, and ye shall find;
knock, and it shall be opened to you. For every one that asketh
receiveth, and he that seeketh findeth, and to him that knocketh
it shall be opened. Pray, and do not faint. Fear not them
who, after they have killed the body, have no more that they
can do ; but fear Him who, after He has killed the body, can
cast both soul and body into hell-fire. Fear Him. Believe in
God ; believe in Me. Let not your heart be troubled, neither
be afraid. Abide in Me, and I in you. Continue in My love.
Ye are My friends, if ye do whatsoever I command you. Love
one another. Love one another as I have loved you. Watch
and pray, that ye enter not into temptation. Reckon yourselves
to be dead indeed unto sin, but alive unto God. Let not sin
reign in your mortal body, that ye should obey it in the lusts
thereof. Neither yield ye your members as instruments of im-
righteousness unto sin ; but yield yourselves to God, as those
that are alive from the dead, and your members as instruments
of righteousness unto God. Present your bodies a living sacri-
fice, holy, acceptable to God, which is rational worship. Be not
conformed to this world, but be transformed by the renewing of
your mind, that you may prove what is that good and accept-
able and perfect will of God. Know that your body is the
temple of the Holy Ghost, winch is in you, which ye have of
God ; and that ye are not your own, for ye are bought with a
price : therefore glorify God in your bodies and in your spirits,
which are God's. Whether ye eat or drink, or whatever ye do,
do all to the glory of God. Covet earnestly the best gifts.
Follow after charity. Let all things be done in charity. See
that ye receive not the grace of God in vain. Come out from
the woi'ld, and be separate. Touch not the unclean thing. Love
not the world, nor the things that are in the world. Cleanse
yourselves from all filthiness of the flesh and spirit, and perfect
holiness in the fear of God. Standfast in the liberty wherewith
Christ hath made you free, and be not entangled with any yoke
of bondage. Live in the spirit. Walk in the spirit. Be not
deceived. Do not deceive yourselves. Be not weary in well-
doing. Do good to all as you have opportunity, especially to the
household of faith. Put off the old man ; put on the new man.
Be followers of God, as dear children ; and walk in love, as
Christ also hath loved you. Have no fellowship with the un-
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CHRIST THE MEDIATOB OP TBA NEW COVENANT. S67
fruitful works of darkness. Give thanks always for all things
to God and tlie Father, in the name of our Lord Jesus Christ.
Pray always, with all prayer and supplication for all saints.
Let the mind be in you which was in Christ Jesus. Look not
every man on his own things only, but every man also on the
things of others. Let your moderation be known to all men,
and be anxious about nothing. Seek the things that are above.
Set your affections on them^ and not on the things on the earth.
Let the word of Christ dwell in you richly. Walk in wisdom
to them who are without. Whatsoever ye do in word or in deed,
do all in the name of the Lord Jesus, giving thanks to God and
the Father by Him. Let the rich in this world not be high-
minded, nor trust in uncertain riches, but in the living God,
who giveth us richly all things to enjoy. Let them do good ;
be rich in good works, ready to distribute, willing to communi-
cate ; laying up in store for themselves a good deposit ag^nst
the time to come, that ye may lay hold on eternal life. Let the
poor see that they be rich in faith, and heirs of the kingdom.
Let husbands love their wives, as Christ loves the Church. Let
wives be subject to their husbands, as the Church is to Christ.
Let parents bring up their children in the nurture and admo-
nition of the Lord. Let children be obedient to their parents
in the Lord. Let masters give to their servants the things
that are just and equal; and let servants obey not with eye-
service, as men-pleasers, but with singleness of heart, as serving
God. Let every soul be subject to the higher powers. Let
the elders feed the flock of Christ ; let them watch for souls as
they who must give account ; and let the brethren submit them-
selves to their self-chosen elders, and esteem them very highly in
love, for their work's sake." These are some of the command-
ments of our Lord Jesus, and of His holy Apostles. Lay them
up in your hearts, practise them in your lives ; and remember that
"this is love, that we walk after His commandments," and in
keeping these commandments there is great reward. Look to
yourselves, then, brethren, that we lose not the things which we
have wrought, but that you and we may both receive a full
reward. Finally, brethren, whatsoever things are true, whatso-
ever things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, whatsoever things
are of good report, if there be any virtue and any praise, think
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368 DISCOURSE y.
on tkese things. Now may the God of all grace, who haih
called you unto His eternal glory by Christ Jesus, make you
perfect, stablish, strengthen, settle you. And unto Him who is
able to keep you from falling, and to present you faultless before
the presence of His glory with exceeding joy, to the only wise
God our Saviour, be glory and majesty, dominion and power^
both now and ever. Amen.
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DISCOURSE VI.
ENTRANCE INTO THE HOLIEST BY THE BLOOD OF CHKIST,
Heb. X. 19-22. — " Haying therefore, brethren, boldnaaa to enter IdUk
the holiest by the blood of JesuSf hj a new and living way, which He hath
consecrated for us through the vail, that is to say, His flesh ; and having.
An. High Priest over the house of God ; let us draw near with a true heart,
in full assurance of faith, haying our hearts sprinkled from an evil con-'
science, and our bodies washed with pure water."
The text resolves itself into two parts^ — ^ statement of facts or
principles, which are taken for granted, as already fully proved ;
and an exhortation to duty, grounded on the admission of these
facts or principles. The statement is in these words :— " We
have boldness to enter into the holiest by the blood of Jesus, by
a new and living way, which He hath consecrated for us through
the vail, that is to say, His flesh ; and we have a great High
Priest over the house of God." The exhortation is in tfaese^
words : — *^ Let us draw near with a true heart, in full assurance
of faith, having our hearts sprinkled from an evil conscience."
To the illustration of this statement and of this injunction, in
their order, I mean to devote the following discourse.
I. We begin with the statement of the principles taken for
granted. These are two — >the first of them more largely and
particularly stated, the second more generally and briefly. The
first princii^e which the Apostle takes for granted as sufficiently
proved, as stated in our version, is, that " we have boldness to
enter into the holiest by the blood of Jesus, by a new and living
way, which He hath consecrated for us through the vail, that is
to say. His flesh." What is this principle ? What do these
words mean i for they certainly are not self-obvious.
It is not often that we have reason to complain of our ex-
cellent translation of the Holy Scriptures, that it is not suffi-
ciently literal. It is, indeed, in consequence of its extreme
VOL. II- 2 A
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370 DISCOURSE VL
literalnessy sometimes obscare^ if not imintelligible. But in the
passage before us, there is ground for such a charge. The
words, literally rendered, are: " Having therefore," or ^thui,'
^ brethren, boldness, or confidence, in reference to the entrance
into the holiest, by the blood of Jesus," or ^the entrance of
Jesus by blood into the holiest,' ** which" — f.«., which entrance,
or by which entrance — " He has consecrated for us a new and
living way, through the vail, that is to say, of His flesh." The
declaration, even thus rendered, is somewhat obscure, and, as a
very acute and learned interpreter has remarked, ^^ few seem to
understand it." ^
The first question to be resolved here is, Wliat and where
is that ^^ entrance into the holiest," of which the Apostle here
speaks I It has been common to consider the entrance into the
holiest, here, as the entrance of believers ; and that entrance
has been explained of the thoughts and affections of Christians
being fixed on, and their devotions directed to, the reconciled
Divinity (of whom the glory hovering over the mercy-seat,
sprinkled with blood, in the holy of holies, in the Jewish sanc-
tuary, was an emblem) by which they, as it were, approach God,
come to Him, even to His place, enter His peculiar dwelling-
place, — in plain words, have all the intercourse with Grod which
is compatible with a state in which the capacities and activities
of the mind are limited by its union to a material body. But
to this mode of interpretation there are strong objections ; for
throughout the whole of this Epistle, " the holy of holies" is
the emblem of heaven ; and to enter into the holy of holies, is,
in other words, to go to heaven. Besides, it is plain that the
Apostle is not here stating something new ; he is referring to
something which he had already iUustrated. Now, what the
Apostle has been illustrating, is neither that Christians have a
present spiritual access to God, as a reconciled God, who is in
heaven, nor that they shall have a future real bodily entrance
into heaven ; but that Christ, as our High Priest, has really and
bodily entered into heaven, the true holy place, the antitype of
the holy of holies in the tabernacle and temple. I cannot
doubt, then, that the entrance here spoken of is this entrance
of our Lord, by flis own blood, on the ground of the accepted
sacrifice which He finbhed in shedding His blood on the cross, —
^ Yalckniier.
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EimtANOE nrro the housst bt the bloop of chbist. d7l
the entrance which took place in coniequence of His ascension
{torn Mount Olivet*
Thus has one main point been ascertained — ^ the entrance
here spoken of is the entrance of oiur Lord into heaven ;' but a
few remarks on the construction of the passage, which is con*
siderably involved, will be necessary, to open the way satis-
factorily to a distinct apprehension of its meaning. These
remarks I shall endeavour to make as brief and as plain aa
possible.
The words, ^^ by a new and living way, which He has con-
secrated for us," f(re, literally, ^^ by which entrance He has con-
secrated for us a new and living way," and are, I apprehend,
parenthetical.
The phrase, '^ through the vail," if I mistake not, is imme-
diately connected with the entrance of Jesus into the holiest of
all by blood. It is a further description of this entrance. The
entrance of Jesus by blood, through the vail, into the holy place,
is just that described in chap. ix. 11, 12 : ^^ Christ being come
a High Priest of good things to come, by a greater and more
perfect tabernacle, not made with hands, that is, not of this
building ; neither by the blood of goats and calves, but by His
own blood, entered in once into the holy place, having obtained
eternal redemption for us."
The concluding explicatory phrase, " that is. His flesh," has
commonly been su{^)osed to refer to the expression which im-»
mediately precedes it — ^^ the vail," and has been considered as
teaching that our Lord's body, which He Himself compares to
the temple, was the antitype of the vail which in the tabernacle
and temple divided " the holy of holies" from the holy place,
the second sanctuary f^m the first, and that the rending of that
vail was symbolical of His death. However plausible this inter-
pretation may be on a cursory survey, on a closer inspection, it
will be found liable to great, and, as I conceive, insurmountable
objections. Throughout the Epistle, as the holy of holies is the
emblem of the heaven of heavens, the place of God's glory, so
the holy p)ace, the tabernacle and its vails, seem plainly to be
the emblem of the visible heavens, by passing through which
our High Priest entered into the heaven of heavens. Besides,
though the rending of the vail, taken by itself, and in its con-
9equences, as laying open the holy of holies, may not unfitly
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372 • DISCOURSE YL
^present the. death of Christy hy which' the tme way into the
holiest of all was made manifest^ yet the figure would not hold
in the point here referred to. The high priest left the rail be-
^nd him^ when through its opening he passed into the holy of
holies; whereas Christ carried the human nature which suffered
death, by its component parts being rudely torn asunder, with
Him into heaven^ and is .there in the midst of the throne, ^ a
liamb as it h^d been slain.'^ .
On these grounds, I am disposed to consider these explana-
tory wcurds, " Aat is, of His fle A/' as referring not to our Lord^s
human nature, but to the entrance of that human nature into the
tioliest, the word entraiKe being understood here as repeated from
the beginning of the sentence ; just as in the parallel passage
which I have quoted, ^ a greater and more perfect tabernacle^
that is, not" the tabernacle '' of this building." The passage,
without the parenthesis, would read, ^^ Hairing then, brethren,
boldness, or confidence, respecting the ^itrance of Jesus by His
own blood into the holiest of all, through the vail, that is, the
entrance of His flesh " ^ Being assured ihat Jesus Christ has,
in His human nature, in consequence of His sacrifice, entered
through the visible heavens into the heaven of heavens/ The
parenthesis is, ^ which" entrance, or by which entrance *' He
has consecrated for us a new and living way.'*
Having thus endeavoured to ascertain die true construction
of this somewhat invcdved, and therefore obscure sentence, let
us shortly illustrate the glorious truths which it unfolds. Jesus
Christ, our great High Vriest, has entered into the boUest. He
has done so by His own Uood ; He has done so through the
vail ; He has done so bodily ; and He has thus consecrated for
us a new and living way into the hoUest. In noticing thes^ we
will perceive that these are just the great truths which the
Apostle had been establishing, and were ihe heads of liis dis-
course in the preceding section^
1. Jesus Christ is " entered^ into heaven. He is no more on
earth, dead c^ living. He has, as Mark says, been ^^ received
up into heaven, and set on the right hand of God." ^^ He was
carried up into heaven," says Lnke. ^ This same Jesus,^' said
the angels to the Apostles, " is taken up from you into heaven."
^ God," says Paul, ^^ bath set Him at His own right hand in
the heavenly places." " He is," says Peter^^ ^' gone into heaven,
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ENTBAJJCE INTO THE HOLIEST BY THE BLOOD OF CHRIST. 573
and is on the right hand of God.**' This is what the Apostle
has repeatedly stated in the previous context Ch. i. 3, ^* He
has sat down on the right hand of the Majesty on high." Oh.
iv. 14, " Our great High Priest, Jesus the Son of God, has
passed into the heavens." Ch. viii. 1, " We have an High Priest
who is set on the right hand of the throne of the Majesty in the
heavens." Ch. ix. 12, 24, ^ Christ has entered into the holy
place" — " not into the holy places made with hands, which are
the figures of the true^ but into heaven itself."
2. Jesus Christ ha» entered into heaven ** by His own
blood." He has entered as a High Priest, not without blood —
not with the blood of animal sacrifices, but by the blood of His
own sacrifice. He could not have entered in this character, but
on the ground of expiatory sacrifice offered and accepted. It
was ^^ because He humbled Himself, and became obedient to
death, the death of the cross," that *^ God so highly exalted
Him," His entrance into heaven was the fruit of His dying
on earth. This, too, is stated in the previous illustrations. Ch.
i. 3, " Having purged our sins by Himself, He sat down on the
right hand of the Majesty on high." Ch. ii. 9, " For the suf-
fering of death. He was crowned with glory and honour." Ch.
ii. 10, " As the Captain of our salvation. He was made perfect
through suffering." Ch. v. 9, " By learning obedience through
the things which He suffered, He has become the Author of
eternal salvation to all who obey Hinu" Ch. ix. 12, " He is
entered in, not by the blood of goats and calves, but by His own
blood." Ch. X. 12, " After He had offered one sacrifice for
sin, He for ever sat down on the right hand of God."
3. Jesus Christ has by His own blood entwed into heaven,
<^ through the vail ;" that is, as I have attempted to show, through
those visible heavens which, like the vail in the temple, conceal
the glories of the true holy of holies, and must, in^ our concep-
tion, be passed through in order to entering it. On that memor-
able day on which our Lord led out His chosen Apostles as far
as to Bethany, and lifted up His hands and blessed them, "while
He blessed them, He was parted from them, and carried up into
heaven," — " He was taken up, and a cloud received Him out of
their sight." To this also the Apostle refers in the preceding
context. Ch. iv. 14, which may, probably should be, rendered t
« Our great High Priest, Jesus Christ the Son of God, has
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874 DISCOUBSE YL
passed through tiie heavens/' Gh. iz. 12, ^^ He is entered into
the holy place by" — through — " a greater and more perfect
tabernacle, not the tabernacle of this building/'-— even that ex-
panse which He has set as a ^^ tabernacle for the sun."
4. Je^os Christ has entered bodily into heayen. The en-
trance is the eqtrance of ^^ His flesh." ^^ Flesh and blood/'
in their present state, *^ cannot inherit the kingdom of God."
But the human nature of our Lord, though gloriously trans-
formed, substantially went up into heaven. His entrance was
not a metaphorical one ; it was a real one. His entrance into
heaven was as really a bodily entrance as that of the Jewish
high priest into the holy of holies, which was its emblem. The
same God-man Jesus, who died on the cross, ascended up
through these heavens into the heaven of heavens, and »there, as
the representative of His people. He appears in human nature
in the immediate presence of God. Thus Stephen, being full
of the Holy Ghost, looked up stedf astly to heaven, and saw the
glory of God, and Jesus standing on the right hand of God,
and he said, ^^ Behold, I see the heavens opened, and the Son of
man standing on the right hand of God." Acts vii. 55, 56.
5. The only other truth contained in the words before us, is
that expressed in the parenthetical clause, that Jesus Christ ^^ has
consecrated this entrance of His a new and living way to us
into the holiest;" or, "by thb entrance has consecrated for us a
new, a living way into the holiest." To "consecrate" signifies
to set apart, to open up, to sanction, — to make at once possible,
lawful, and safe. Originally, there was a way for innocent, holy
man into the holiest of all — ^the way of perfect personal obe-
dience. Sin shut up that way. For man the sinner there is no
entrance into the holiest. " There shall in no wise enter into it
anything that defileth." But a way has been re-opened ; and it
has been re-opened in the entrance of Jesus by blood through
the vail into the holy place, the entrance "of His flesh ;" — that
is, in plain words, in consequence of this entrance of our Lord,
provision is made that all who believe in Him — forgiven, justi-
fied, and sanctified through His atonement and Spirit, and raised
and transformed by His mighty power, whereby He is able to
subdue all things to Himself — shall, like Him, in their complete
nature, body and soul, pass through these visible heavens into
the heaven of heavens, enter into, and permanently dwell in^
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ENTRANCE INTO THE HOLIEST BT THE BLOOD OF CHRIST. 375
the immediate presence of God* His entrance secures theirs.
It was ^^ as the For^onner that He for them entered into that
within the vaiL" ^^I go/' said He, just as He was about to
enter, ^^ I go to My Father^s house to prepare a place for you.
And if I go, I will come again, and take you to Myself ; that
where I am, there ye may be also.'' " I am the way. No man
Cometh to the Father but by Me." The merit which opened
the way to Him, and the power with which that merit has been
rewarded, will open the way for tiiem. Their spirits made per-
fect, in bodies changed like unto His glorious body, they shall,
like Him, be caught up in the clouds, and go into heaven.
This way of entering heaven, for men, is " a new and living
way." It is new — altogether different from the old original way
of perfect personal obedience as the condition of eternal life,
now inaccessible by man ; it was not made manifest under the
former covenant, but is a way belonging to the new covenant,
where all is new — ^newly opened up, newly proclaimed. And it
is living, life-giving. Any attempt to enter by the old way ends
in the second death. This, this alone, is the way of life.
Pei4iaps there may be an allusion to its contrast with the
entrance of the high priest into the holiest in the temple. He
entered alone ; and his entrance was not sanctioned as a pattern
to others. He who should have attempted to follow him would
have met death, not life. This, then, is the first great fact or
principle which the Apostle states as a matter of undoubted
certainty : We have confidence that Jesus has with His own
blood, on the ground of the sacrifice of Himself, in His human
nature passed through these visible heavens into the heaven of
heavens, and has thus secured that, in due time, all His people
shall do so likewise.
The second principle which the Apostle represents as the
object of confident belief, will not require such extended illustrar
tion. It is, that '" we have" — ^plainly in BBm who has entered —
" a great High Priest over the house of God." The figurative
expression, ^^ the house of God," does not seem here, as in
chap. iii. of this Epistle, to represent ^ the family of God,' but
* the temple of God.' An overseer belongs to a family ; a high
priest to a temple. For a high priest to be "over the temple
of God," is rightfully to do, prescribe, and administer all that is
necessary and fit in reference to the religious relations and in*
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376 . DisaoDBSE vi.
terests of those for whom lie acts. In Christ Jesus, gone into
heaven, we have one who has offered an all-prevalent atoning
sacrifice, and who, on the ground of that atoning sacrifice, is
doing all for and in those for whom He ministers, which is
necessary to bring them into the most intimate and permanent
fellowship with God in the heavenly temple. This, indeed, is
the sum of the things that have been spoken in the whole of the
preceding discussions, from the close of the 4th chapter : " We
have in Jesus Christ, the Son of God, a great High Priest,"
taken from among men, one ordained for men in things per-
taining to God, to offer both gifts and sacrifices for sins ; who
has, by the one offering of Himself through the eternal Sjpirit,
expiated their guilt, and, on the ground of the acceptance of
that sacrifice, ^^ is set on the right hand of the throne of the
Majesty in the heavens, a minister of the sanctuary and of the
true tabemaole, which the Lord pitched, not man ;" ^' able also
to save to the uttermost all that come to Gt)d by Him, seeing
He ever liveth to make intercession for them."
n. Having thus cursorily illustrated the Apostle's statement,
let us now consider the exhortation he founds on it. " Having
confidence that Jesus has entered with His own blood through
these visible heavens into the heaven of heavens, entered in His
flesh, and that in Him we have a great High Priest over the
house of God, let us draw near with a true heart, in full assur-
ance of faith, having our hearts sprinkled from an evil con-
science." Here there should be a point. What follows is
connected with a second exhortation, contained in the 23d verse,
based on its own proper foundation, which I do not intend at
present to illustrate ; thus : " And having our bodies washed with
pure water," — ^having in baptism made a solemn profession of
our faith, — " let us hold fast that profession of faith witliout
wavering." This, then, is the exhortation to which for a little
our attention is to be turned : " Let us draw near with a true
heart, in full assurance of faith, having our hearts sprinkled
from an evil conscience."
Here three things call for our consideration : The duty re-
commended — ^^ to draw near ; " the manner in which it should
be performed — " with a true heart, in full assurance of faith ; "
and the means by which we are to be enabled t/ius to perform
it — " having our heart sprinkled from an evil conscience."
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ENTRANCE INTO THE HOLIEST BY THE BLOOD OF CHRIST. 377
" To draw near** is an elliptical expression/ but it is easy to
supply the ellipsis — " to draw near to God." The reference seems
to be to the Levitical service. When the high priest entered
into the holy of holies^ the congregation of Israel stood praying
without in the court of the temple, not drawing near, and
waiting for the return of their representative, who was never to
lead them into the holy of holies. But Christians, having con-
fidence that their High Priest has entered into the true holiest
of all, and that He has thus made preparation for their entrance
in due time there also, need not stand at a distance from the
Divinity fully reconciled — God in Christ reconciling the world
to Himself, — but may and ought to " draw nigh," waiting for
the coming forth of the Hi^h Priest, which is to be the prelude
of their being taken up, — looking for the blessed hope, the glori-
ous appearance of Him who is the great God and our Saviour,^ —
looking for His coming, net with a sin-offering, but for the
complete salvation of those who are waiting for Him. The
phrase is figurative. It does not express a movement of the
, body, but a state or exercise of the mind and heart. It is often
explained as equivalent to worship ; but it is an expression of
wider extent of meaning. Man's natural state as a fallen being
is a state of alienation from, non-intercourse with, dislike of, op-
position to God. Men do not like to retain God in their know-
ledge. They think of Him as- little as possible ; they are afraid
of Him ; they have no complacency in worshipping and serving
Him. To draw near to God is the reverse of all this. It is, in
the knowledge and belief of the truth r^arding Him, to make
Him the chief subject of our thoughts, the supreme object of
our affections; to cling to Him in love and confidence, habitually
to realize His presence, and to seek happiness in conformit}* to
and fellowship with Him; to have the mind and the heart
always going forth towards Him, always drawing nearer and
nearer to Him. Christians, on hearing the trumpet of the Gos-
pel, are not, like the Israelites at Sinai, to ^^ remove and stand
afar off," but they are to " come near, even to His seat." This
is to be their habitual temper, but specially exercised in the
offices of religion, secret, private, and public.
The manner in which this duty of drawing near is to be
performed is thus described : " With a true heart," and " in the
full assurance of faith."
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878 DISCOUBSE vt
The first of these expressions is neatly equivalent to oar
Lord's description of acceptable worship — "in spirit and in
truth :" — ^with the heart, the infier man, in opposition to for-
mality ; with the heart influenced by truth, really influenced by
truth, in opposition to hypocrisy : not a bodily, but a mental
approach ; not a figurative, but a real approach : with the
tlnderstanding enlightened with the truth, and the affections
filled with the objects that truth reveals : not under the in-
fluence of the evil heart of unbelief, which leads away from the
living God, but under the influence of the good and honest
heart, made so by the Spirit through the truth, which unites
man's mind and heart to the mind and will of God, and gives
fellowship with Him, in knowledge, and holiness, and true
felicity.
The second expression descriptive of the manner in which
Christians are to draw near to Gt)d, is, " in the full assurance of
faith." The phrase, " full assurance of faith," is just equivalent
to ^the fullest, most assured bdief.' The question naturally
occurs, The full, assured belief of what ? Not of our own in-
dividual salvation, though that assurance naturally rises out of
this, but of the great truths respecting Jesus Christ as our great
High Priest, especially of those stated in the immediate con-
text : — that He has, on the ground of His perfect and accepted
V sacrifice, passed through these heavens into the heaven of hea-
vens, there to appear in the presence of God for us ; and that
He has entered as the Forerunnery— having secured that in due
time all His people shall, like Him, pass through these heavens
into the heaven of heavens. It is the faith of the truth respect^
ing the reality and the ^flicacy of the sacrifice of our Lord, and
the hope that springs out of that faith, that emboldens us to draw
near to Him, from whose presence, but for this faith and hope,
had we just views of His holiness, justice, and power, we would
seek for concealment under falling rocks and overturned moun-
tains. It is well remarked by Dr Owen, that " Hhe full assur-
ance of faith' here does not respect the assurance that any may
have of their own salvation, nor any degree of such assurance ;
it is only the full satisfaction of our soul and conscience of the
reality and efficacy of Christ's priesthood to give us acceptance
with God, in opposition to all other ways and means thereof,
that is intended."
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ENTBAHCE IKTO THE HOLIEST BT THE BLOOD OF CHBIST. 379
It now onlj remains that we attend to the means by which
Christians are to be enabled to comply with the Apostle's ex-
hortation, to ^^ draw near with a true heart, and in the full
assurance of faith." ^^ Having oar hearts sprinkled from an evil
conscience/'
There is no drawing near to God with a heart defiled by
an evil conscience. There is no obtaining deliverance from this
defilement but by the sprinkling of blood on the conscience —
^^ precious blood, the blood of Christ, as of a lamb without spot
and blemish."
An evil conscience is a mind and heart burdened and pol-
luted by unpardoned guilt. A man who has offended God, who
knows that He has offended Him, and who has no solid ground
of hope of forgiveness, is naturally alienated from God, indis-
posed to think of Him, altogether unfit for enlightened affec-
tionate intercourse with Him. A stranger to confidence and
love, he is full of jealousy, fear, and dislike. He must get rid of
the evil conscience in order to his coming to God.
The removal of this obstruction in the way of drawing near
to God, is described by the Apostle as the having ^^ the heart
sprinkled from an evil conscience." The evil conscience must
be removed ; and this is to be done ^^ by the sprinkling of the
heart" with the blood of atonement. There is here, as through*
out the whole section, a reference to the Levitical order of wor-
ship. The Israelite could not be fitted for drawing near to God,
through the sacrifice offered for him, unless he was sprinkled
with its blood. Now, what in the spiritual economy answers to
the sprinkling of blood under the external economy, which was
its shadow and type ? Plainly, that which gives the individual a
personal interest in the expiatory and justifying efficacy of the
great atonement, by which alienated man is enabled to draw
near to God in spiritual service. Now, what is this, but the
faith of the truth respecting salvation through Christ, produced
in the soul by the effectual operation of the Spirit of Christ!
When men believe this truth, God is seen in His true character
— ^infinitely excellent, amiable, and kind ; the enmity of the heart
is slain, the jealousies of guilt are destroyed, and, instead of the
constant attempt to exclude God from the mind and affections,
with the heart they desire Him, with their spirit within them
they seek Him early. The desire of their heart is to J7tm, and
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380 DISOOUBSEVL
towards the remembrance of His tiame. They draw near to
God, and find it good to draw near to Him ; and the habitaal
language of their heart is, * Whom have I in heaven but Thee ?
and there is none upon the earth whom I desire beside Thee.'
It is just in the degree in which, through the faith of the truth,
we realize the expiatory and forgiving, the soul-transforming
and heart-satisfying influences of the atonement of Christ, that
we can with a true heart draw near to Grod, and walk with Him
in humility and love, " serving Him without fear, in righteous-
ness and holiness, all the days of our life;" looking for the blessed
hope, the glorious appearing of our Lord Jesus Christ, who has
entered through these heavens into the heaven of heavens, and
will be retained by them till the times of the restitution of all
filings ; but who, according to His promise, will then return to
earth, to gather together into one all His chosen people, and con-
duct them, soul and body, bj' the new and living way, which as the
Forerunner He has opened up and consecrated, into the temple
of God in heaven, where, before the eternal throne — near, very
near, Him who- sits on it — they shall serve Him day and night,
uninterruptedly, eternally. And good reason have we thus to
draw nigh. Our Saviour is in heaven ; He has made all pre*
paration for taking us there ; He has promised to do so : — I go
to prepare a place for you ; and if I go, I will come again,
and take you to Myself, that where I am, ye may be also. And
He is faithful that has promised. All men have not faith — are
not trustworthy ; but the Lord is faithful. Though He is a
man. He is not such a man that He can lie ; though the Son
of man, He is not such a son of man that He can repent. If
it had not been so. He would not have told us so. So much for
the illustration of the statement and exhortation of which our
text consists.
It now only remains that, as the practical improvement of
the discourse, we to-day endeavour to comply with the Apostle's
exhortation, " Let us draw near." The command is not to us,
as to Moses at Horeb, "Draw not nigh hither;" or to the
Israelites at Sinai, "Go not up to the mount, touch not the
border of it ; " " break not through unto the Lord to gaze."
No; it is, "Draw near. Come boldly." "We are not come
unto the mount that might be touched,, and that burned with
fire, and unto blackness, and darkness, and tempest, and the
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ENTRANCE INTO THE HOLIEST BY THE BLOOD OF CHRIST. 381
sound of a trampet, and the voice of words^ wliich they that
beard entreated that the word should not be spoken to them any
more ; but we are come to Mount Zion, and unto the city of the
living God, the heavenly Jerusalem ; and to an innumerable
company of angels, the general assembly and the church of
the first-bom, whose names are written in heaven ; and io Ood
the Judge of all ; and to the spirits of just men made perfect ;
and to Jesus, the Mediator of the new covenant; and to the blood
of sprinkling, which speaketh better things than that of Abel.^
Seek, then, my brethren, that through the faith of the truth
your hearts may be anew sprinkled from an evil conscience,
your conscience purged from dead works, that you may be en-
abled to serve the living God, not in the oldness of the letter,
but in newness of spirit— ^acceptably, with reverence and godly
fear ; but yet with holy boldness, free from the f eai^ that has
torment, in the full, assured belief of a completed and accepted
atonement ; in the firm though humble expectation of the sal-
vation that is in Christ with eternal glory ; in the faith that
your Lord is bodily in heaven and spiritually here ; and in the
hope of seeing Him spiritually here, and in due time of seeing
Him face to face, very near Him, and find it good for you to
be thus near Him. Thus will ye go not only to the altar of
God, but to God Himself, your supreme portion, your cJiief joy.
Thus shall you know that ^^ truly your fellowship is with the
Father, and with His Son Jesus Chi*ist. *
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DISCOURSE VII.
THE JOINT PERFECTION OF OLD AND NEW TESTAMENT SAINTS
IN HEAVEN.i
Heb. XI. 89, 40. — **Aiid these all, having obtained a good report through
fa^th, reoeived not the promise : Gkxl having provided some better thing for
us, that they without us should not be made perfect.'^
The remark of the Apostle Peter, that " in the Epistles of his
beloved brother Paul there are some things hard to be under-
stood," will be readily acquiesced in by all who have made these
Epistles the subject of careful study ; and to none of these in-
spired letters does the remark apply with greater force, than to
the Epistle to the Hebrews, to which he seems, indeed, to have
had a direct reference in making the observation. What is hard
to be understood, is, however, by no means equivalent to what
is impossible to be understood. Of this I trust that we have
had satisfactory proof, in some of the illustrations of select pas-
sages from this Epistle, which at intervals I have laid before
you ; and that we have found, too, that when the Apostle's mean-
ing is somewhat difficult to be apprehended, its importance, when
discovered, far more than compensates for all the pains bestowed
on the investigation. Another of these somewhat difficult pas-
sages comes now before us for consideration. May God open
our understandings, that we may understand this portion of the
Scriptures. May He open our hearts to receive the love of the
truth which it contains, that it may thus contribute to our sal-
vation.
The remarkable words before us are the conclusion of the
Apostle's historical illustrations of the importance of faith, as
that which can enable a man to do what otherwise he could not
1 This was the kst Action Sermon prepared by the lamented Author.
On finishing it, he expressed his pennuunon that his work was about done.
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384 DISCOURSE vn.
have done, sa£Fer what otherwise he could not have suffered,
obtain what otherwise he could not have obtained. They con-
sist of two parts : — First, " And all these, having obtained a
good report through faith, received not the promise." Second,
" God having provided some better thing for them, that they
without us might not be made perfect.**
I. The words, ^" all these," have by some interpreters been
considered as referring only to the whole of those who, in the
immediate context, are represented as having suffered under
the influence of faith, in contrast with those who, in the words
preceding these, are represented as having acted under its in-
fluence. The latter, according to the Apostle, ver. 33, " by
faith obtained promises ;" the former, though they have " ob-
tained a good report through faith, received not the promise.**
While Gideon, and Barak, and Jephthah, and Samson, and
David, and Samuel, by their heroic deeds, performed under the
influence of faith, " obtained promises,** t.«., obtained possession
of the blessings promised to them, those who, when exposed to
the fury of the Syro-Macedonian king, through faith endured
tortures of the most exquisite kind, vers. 35-38, obtained indeed
a good report, but died without obtaining any such blessings :
^ they received not the promise.** On carefully looking at the
passage, however, it is scarcely possible, I think, to doubt that
the contrast is not between two different classes of the ancient
worthies — between the working believers and the suffering he-
lievers, but between believers under the ancient economies — ^the
patriarchal and Mosaic — the elders who received a good report^
mentioned at the 2d verse of the chapter — and believers under
the new economy — the Christian ; and that what he says is this,
* All these persons (to whose history the Apostle, in the preced-
ing chapter, refers as an illustration of the power of faith, — all
those whose names are so honourably recorded in the book of
God, on account of their faith, or its results), " all these re-
ceived not the promise.*'^ ^ We should have expected Just the
reverse of this declaration — ^ All these did receive the promise '^
but the Apostle's assertion is, ' All these did not receive the
promise.' What can this mean ?
The words, " did not receive the promise,'* taken by them-
selves, may signify, ' had not the promise made to them,* or, ^ had
not the promise fulfilled to them.* There are interpreters who
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OLD AND NEW TESTAMENT SAINTS MADE PERFECT. 885
adopt each of these views. Those interpreters who take the
first view of the words, explain them thus ; — ^ Those ancient
believers had a number of promises made to them, ^^ exceeding
great and precious promises ;" but there was one promise, which
by way of eminence may be called tAe* promise — ^the promise of
" the resurrection," and " eternal life" in heaven, — that promise
was not given to th&n. They obtained it not ; we have, ^^ Life
and immortality are brought to Ught by the GospeL" This
better thing is provided for va*
This explication is, however, by no means satisfactory ; for
it is evident, from the statements made in the preceding part of
this chapter, vers. 11, 18-16, as well as from our Lord's argu-
ment from the declaration made to Moses at the bush, in the
desert, that the promise, " I am the Lord thy God," — ^which all
these worthies received in the sense of its being made to them, —
included the promise of resurrection and immortal happiness,
Luke XX. 37, 38 ; and it is dear also, that it was understood by
them to include this promise* This promise, no doubt, is more
fully unfolded to us than to them ; it is expressed in much plainer
terms in the New Testament than in the Old ; but the promise
of eternal life, though forming no part of the Mosaic law, was
yet given to the people of God, both to those who lived before
the giving of that institute, and to those who lived under it.
The expression here, ^^ received the promise," must then be
understood, not of^ the having the promise made^ but of having
it fulfilled to them ; just as " to inherit the promises," Heb. vi,
12, means, to inherit the promised blessings. But still the ques-
tion remains. What is that promised blessing, which none of the
Old Testament worthies, though renowned for their faith, did
receive ? The great blessing promised to the ancient Church,
both before the law and under the law, was salvation, in all the
extent of meaning that belongs to that most comprehensive word,
through the Messiah. It was promised to them that ^^ the seed
of the woman should bruise the head of the serpent ; that in
Abraham's seed all the families of the earth should be blessed ;
that to them a Child should be bom, a Son given, whose name
should be Wonderful, Counsellor, the Mighty God, the Ever-
lasting Father, the Prince of Peace ; and that Israel should be
saved in the Lord with an everlasting salvation."
Now this blessing, which is indeed a congeries of blessings,
VOL. II. 2 B
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386 DISCOURSE VIL
these ancient believers did not receive during their mortal life.
They died before the Messiah became incarnate, and suffered,
and died, and rose again ; and consequently they could not en-
joy the blessings which originate in the fuller and clearer revela-
tion of the truth respecting the salvation of the Messiah, and
in that correspondingly enlarged communication of divine influ-
ence, which were the natural consequence of that great event.
They saw the promised blessings afar off, and were persuaded
of them, and embraced them, and Uved under their influence ;
but they " received" them not (ver. 13). On their death, indeed,
they entered on a state free from sin, and suffering, and fear ;
but still they " received not the promise.*' They were " saved,"
but " in hope." They waited in paradise — some of them thou-
sands of years— expecting the manifestation of the mystery of
mercy; but till that took place they could not have the full
knowledge or enjoyment of the promised blessing. We have
no reason to think that the departed spirits of good men, who
died before the coining of Christ, knew more of the plan of sal-
vation than the angels did, who had to learn from the divine
dispensations to the Church that manifold wisdom of God:
Eph. iii. 10. On the Word being made flesh, on His finishing
the work on the earth which the Father had given Him to do,
and on His taking possession of His mediatorial throne, great
accessions were made both to the knowledge and blessedness of
these happy spirits. But even yet "they have not " fully "re-
ceived the promise." The promise of a glorious resurrection,
and an immortal, celestial Ufe in their entire natures, remains
yet unperformed. It is not to them a matter of enjoyment, but
of expectation. They are, in reference to these, but " saved in
hope." Their flesh rests in hope, in the silence and quiet of the
grave ; and their spirits, looking forward to the glorious con-
summation, breathe out the longing desire, " How long,
Lord ! how long I " Thus did all the ancient worthies, though
celebrated for their faith, not receive the promised blessing.
It would have been, as I have already observed, more in
accordance with our anticipations, had the Apostle said, ^All
these, having obtained a good report through faith, did receive
the promise.' After all the difficulties and trials, labours and
suffering, to which they were exposed, they at last obtained, in
the fulfilment of promises made to them, a rich recompense for
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OLD AND NEW TESTAMENT SAINTS MADE PERFECT. 387
them all. And this might have been justly enough said ; for all
true believers under the former economy did, immediately on
death, obtain blessings which had been promised them, and which
far more than compensated for all their toils and sorrows. And
further, such a statement would have well comported with the
Apostle's object, which was to support and animate the Hebrew
Christians amid their trials. But the statement contained in
the text, as we have seen, is equally true, that these excellent
men, notwithstanding their faith, were not immediately, were not
soon, put in possession of the great blessing ; and it was at least
equally fitted to prevent the Christian Hebrews from becoming
faint in their minds because not fully invested immediately
with the blessings of the Christian salvation, and to induce them
to persevere in doing and suffering the will of God, though the
promised blessing seemed long in being conferred on them.
What a delight to sit down with Abraham^ and Isaac, and
Jacob, and Isaiah, and Paul, and all the prophets, in the king-
dom of God 1 What a comfort to think, when parted by more
than sea and land from a dear Christian friend, we are not
parted for ever : we will meet again — ^meet again to be made
perfect, to be made perfect together — ^perfected together with
brethren — ^glorified together with our Lord !
Some have supposed that the intended practical application
of the Apostle's remark may be thus brought out : ^ These
ancient believers persevered in their attachment to Jehovah
and His cause in life and in death, though the great object of
their faith and hope was not bestowed on them. How much
stronger the obligation, how much greater the encouragement^
to persevere in th^ case of the Hebrew Christians, and of all
Christians in all ages, who have received the promise, to whom
the promised Deliverer has come 1 How comparatively easy to
continue to believe in a well-established, past fact, in comparir
son with continuing to believe in a future event, in itself very
improbable, and for which there was no ground of expectation
but the divine promise! How much more, then, are your
circumstances calculated to facilitate perseverance than theirs !'
There is undoubted force in this reasoning, but we do not think
that it is the argument suggested by the Apostle's train of
thought. It is obvious that he represents the enjoyment of the
promised blessing as future— not yet realized even in the case of
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1(88 DISC0T7BSE VU.
the Christian Hebrews. '^ Y4 liave need of patience/' says h^
chap. X. 36^ ^^ that after ye have done the will of Gody ye may
obtain the promise." It is as if he bad said in the words before
XiMj ^ Let not the fact, that the great object of your expectation is
yet future — something which you do not yet enjoy — something
tiiat you are nerer to enjoy in the present state — something that
will not be realized till the mystery of GK>d is finished, at the
consummation of all things, — ^let not this prevent you from per-
Beyering. All those eldera who, by living and dying in faith,
obtained a good report — so noble a memorial, -and are now
entered, though but entered, on the possession of the promised
inheritance, — all these, during their whole mortal life, many of
them for ages after their death, did not obtain what is by way
of eminence called ^Uhe promise.'' Nay, hone of them even
yet are in full possession of it. You have no cause to complain
that you are to be here, or saved in hope, not in fmition—that
jou are to live in faith, die in faith — believing, not seeing or
possessing.'
That this is the pracdcal bearing of the words, will, I trust,
beoooie more apparent as we proceed to the illustration of the
second part of our text, contained in the 40th verse, which is
certainly one of the most difficult in the whole Epistle. ^^ God
having provided some better thing for us, that they without us
diould not be made perfect."
n. There can be no doubt that the pronoun "w*," here, re-
fers to Christians — to those who live under the new economy.
Por them " God has provided some better thing." The ques-
tion naturally occurs. Better than what ? And the answer or-
dinarily returned is, ^ Better than anything which the saints
under the form^ economies received.' They received many
good things, of which you have a catalogue in the beginning of
the third and ninth chapters of the Epistle to the Bomans ; but
they received not the promise, i.^., the promised blessing, by
way of eminence. We have received it. The Messiah is come,
and >ve are blessed with heavenly and spiritual blessings in
Him. "Blessed," sajrs our IxhxI, "are the eyes which see the
things ye see : for verily I say unto you. That many prophets
and righteous men have desired to see the things which ye see,
and have not seen them ; and to hear the things which ye hear,
and have not heard them!" "The mystery which was kept
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OLD AND NEW TESTAMENT SAIHTS MADE PEBFECTr. 389^
^cret from former ages and generations has been unveiled."
Thei great propitiation has been offered to God, and ^^set forth",
to men. The way into the holiest of all has been made mani*
fest. The influence of the Holy Spirit has been more copiously
shed forth, and more efficaciously exerted. Life and immor»
tallty have been placed m a clear, full light by the Qospel. A
rational, spiritual, easy system of worship, has taken the place of
the carnal, complicated, and burdensome ordinances of the law.
The Church has passed from a state of minority, subjected to
tutors and governors, a state of pnpOage, into a state of matmra
sonship.
Now all this is truth, important truth, ddightf ul truth, in*
fluential truth ; but still I cannot but doubt if it be the truth
here stated. The promise here spoken of does not seem to be
the promise of the Messiah — the promise that the Messiah should
come ; still less the promise of those blessings of His reign which
are to be enjoyed in this world ; but " the promise of etOTial
inheritance," — a promise, the full accomplishment of which the
saints under the new economy do not obtain in the present state^
any more than their elder brethren under the former economies
— a promise, the full accomplishment of which they are not to
obtain till after they have done the will ol God, as the Apostle
states, chap. x. 36. These better things, which God has pro^
vided for us, or foreseen concerning us, are to be enjoyed, not
here below, but when we Mid our elder brethren are made per-
fect together above. It is this being ^^made perfect" that is
the sum of the better things.
The answer, then, which we feel constrained to give to the
question. What is the reference of the word *^ better" in the
clause before us t — with what are the things provided by God
for His New Testament people, and not for them only, but all
His people equally, compared? — is this : The comparison is not
between what the saints under the old economy enjoyed, and
those which saints under the new econcMuy enjoy on earth ; but
between what the saints under the new economy enjoy on earth,
and what they are ultimately to enjoy in heaven. He markS|
not what is the difference between tlie two classes of believers ;
he refers to something in which they do not differ, but agree*
God has provided for us something better than anything we caa
attain to in the present st^te, just as He pr^ared for them
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390 DISCOURSE vn.
something better than anything they conld attain to in the pfre-^
sent state. The ultimate object of their faith and hope lay
beyond death and the grave, and so does ours. The good things
provided for us by God are thus described by the inspired
writers : ^ We know that when the earthly house of our taber-
nacle is dissolved, we have a building of God, a house not made
with hands, eternal in the heavens. When we are absent from
the body, we shall be present with the Lord. We know that
them who sleep in Jesus, God will bring with Him. When He
who is our life shall appear, shall be manifested, we also shall
appear, shall be manifested, with Him in glory. When He shall
appear, we shall be like Him, seeing Him as He is. Seeing His
face in righteousness, we shall be satisfied with His likeness.
We look for the Saviour from heaven, the Lord Jesus Christ,
who shall change these vOe bodies, and fashion them like unto
His own glorious body. For this moilal shall put on immor-
tality, and this corruptible shall put on incorruption ; and then
shall be brought to pass that which is written. Death is swal-
lowed up in victory. And so shall we be for ever with the L^rd.
We shall dwell for ever in the presence of God and the Lamb.
We shall serve them day and night in the celestial temple ; and
we shall go no more out for ever." These are the things which
God ha& provided for us ; and surely iheser are infinitely better
than anything, however good, we can attain to here below.
But it may be said. These things are not provided exclusively
for us Christians ; they are laid up for all that love God, who
ever lived, whether under the patriarchal, the Mosaic, or the
Christian dispensation. We very readily admit this, but do
not think that there is anything in the Apostle's words to lead
us to conclude that the good, the better things he is speaking of,
are the exclusive possession of Christians. For, indeed, if his
words are carefully weighed, it will appear, as I have already
hinted, that he is pointing out, not a eordrastj but a resemblance,
in the circumstances of Old Testament and New Testament be-
lievers. Old Testament believers did not obtain the promise in
the present state, and neither do New Testament believers ; for
God has provided for them better things, in the better world,
than any bestowed on them in this world. We, as well as our
elder brethren, must live believing, and die believing ; we must
die in faith, as well as live by faith.
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OLD AND NEW TESTAMENT SAINTS BIADE PERFECT. 391
It now only remains that we turn onr attenUon to the con-
cluding clause of the sentence, " That they without us should not
be made perfect." Some interpreters connect these words with
the first clause, considering the second as a parenthesis ; thus :
" All these, having obtained a good report by faith, received not
the promise, that they might not without us be perfected." We
consider them as equally connected with both clauses. Their
meaning may, I apprehend, be brought out more distinctly by
a very slight change, which the original warrants, if it do not
require. "These all, having obtained a good report through
faith, received not the promise: God having provided some better
thing for us, that they not without us" — f.e., tiat both they and we
— " might be made perfect ;" — made perfect simultaneously, not
one after another, no one preventing or getting before the other
(1 Thess. iv.), at once. God has so arranged matters that the
complete accomplishment of the promise, both to the Old Testar
ment and to the New Testament believers, shall take place
together — at the same time. They shall be made perfect, but
not without us. We and they shall obtain perfection together.
The Old Testament saints died without receiving the promised
blessing ; yet their faith was by no means of no avail. In due
season they shall be perfected — ^the promise, in its full extent,
will be performed to them. And as God has provided for us,
too, better things than any that are enjoyed by us here below,
when they are perfected, we shall be perfected along with them.
"To be made perfect," is the same thing as to receive the pro-
mise — for the promise is a promise of perfect, holy happiness, —
or to obtain the better things that God hath provided for us; for
this is better, far better, than anything enjoyed here below.
** *Ti3 heaven below to taste His love,
To know His power and grace ;
But what is this to heaven above,
Where I shall see His face? "
This exactly corresponds with the representations in other
parts of Scripture. The whole, whether they lived under the
old or new dispensation, of the saved are together, either through
a resurrection, or a miraculous, instantaneous change, to obtain
the perfected glorified body, and are together to be put in pos-
session of the salvation that is in Christ Jesus, with eternal
glory. There is to be a gathering together of all the saved at
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392 DISCOUBSE VIL
the coming of our Lord Jesus Christ : they shall he presented,
not one bj one, but a glorious church, not having spot ot
wrinkle, or any such thing. As one assembly they shall be
invited to enter into the kingdom prepared for them from the
foundation of the world ; and, caught up to meet the Lord in
the air, they shall be conducted to those many mansions, in the
house of His Father and their Father, in which righteousness
dwells, and into which imperfection in no form can find entrance
for ever.
And is not this being made perfect — is not this some better
thing than anything enjoyed here below? Here we know but
in part — we see through a glass darkly ; but when that which
is perfect is come, that which is in part shall be done away.
Then we shall see face to face ; then shall we know even as we
are known. How many heavenly and spiritual benefits are
bestowed on the people of God — many exceeding great and
precious promises fulfilled to them I They are made truly holy,
truly happy ; but till the resurrection of the dead they will not
attain that perfect conformity to God and His Son in which
perfect holiness and happiness consists. Then they shall be like
their God and Saviour. They shall enter into the Saviour's
joy, and be holy as God is holy, perfect as He is perfect — the
objects of His entire moral approbation. His unmLxed com-
placency. O how great is the goodness which He has laid up
for them that fear Him ! Eye has not seen it, ear has not heard
it, heart has not conceived it.
What a glorious anticipation for every believer individually I
And how is its delight increased by the consideration, that all
are together to receive the promise, all together to be made per-
fect ! — an innumerable multitude, out of every age and country,
tongue and nation, made perfect at once !
This places in a peculiarly glorious light the power and grace
of the Saviour — of Him who is the Author of all our blessings,
good, better, best. Had all the dead saints at the resurrection
of Christ — a goodly company, but still comparatively a little
flock — been set free from the bonds of death, received in full
the promise of eternal life; and had, since that time, every saint
been freed from the necessity of dying, and been quietly clothed
upon instead of being unclothed ; the scene would have been in«-
comparably less striking than that which will be exhibited on
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OLD AND NEW TESTAMENT SAINTS MADE PEBFECT. 393
die last eyentful day of the world's history, when the merit and
the power of the Kedeemer will bring the whole human race
ont of their graves and before His tribunal, and enable Him to
confer on all of them an endless existence — on His own redeemed
ones an endless existence of perfect holy happiness. What a
day of triumph to the Bedeemer as well as the redeemed ! How
glorious will the King of Israel* b^ that day, at the head of His
reanimated legions, all of them now more than conquerors,
through Him that loved them! With what a benignant eye
will the good Shepherd contemplate His sheep, now no more a
divided and little flock, but a multitude no man can number,
yet of that number not one lost I Oh, in that gathering together
at His coming, how glorious will He be in His saints ; how will
He be admired by the angelic miUions, in them that believe,
who through faith liave now obtained the promise !
Such views were surely well fitted to encourage the Chris-
tian Hebrews to persevere in believing and professing the truth,
amid all the di£Sculties and trials they might be exposed to — to
live by faith, to die in faith. Valuable as are the blessings they
enjoy here, better things, absolute perfection is awaiting them
at the coming of the Lord. This is promised, and He is faith-
ful that hath promised. The blessed hope, the glorious appear-
ance of our Lord, with which the receiving of the promise is
connected, is absolutely certain. For yet a little while — as He
reckons time with whom one day is as a thousand years, and a
thousand years as one day — and He that shall come will come,
and will not tarry. Living by faith, dying in faith, is the only
way of realizing this better thing, this absolute perfection. They
who draw back, draw back to perdition. It is they only wha
persevere in believing that attain to the salvation of the soul.
That is, in every sense of the word, the end of our faith.
Such is the interpretation of this passage, somewhat hard to
be understood, which appears to me the most probable. It is an
interpretation that gives cohesion to every part of the Apostle's
statement. The meaning brought out is in accordance with the
doctrine of Scripture generally, and bears directly on the object
which the Apostle has in view — the impressing on the minds of
the Hebrews the pre-eminent importance of persevering faith.
At the same time, it is but right to state that it is not the ordi-
nary mode of interpretation, and it maybe well to state in a few
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394 DISCOURSE VIL
words the manner in which the passage is generally nnderstbod :
" The ancient worthies persevered in their f aith^ although the
Messiah was known to them only by promise. We are under
greater obligations than they to persevere ; for God has fulfilled
His promise respecting the Messiah^ and thus placed us in cir-
cumstances in which continued faith should be found a com-
paratively easy thing, and in which apostasy must incur guilt
peculiarly deep, and expose to punishment peculiarly severe.
So much is our condition superior to theirs, that we may say
that their happiness is completed in the benefits bestow^ on
us." This is, no doubt, good sense and sound reasoning, but I
cannot bring it out of the Apostle's words.
The practical use to be made of the important truth, that
the great object of our hope, as well as of that of the ancient be-
lievers, is yet future^ iS abundantly obvious. It is to guard us
against the undue influence of the present world, and to bring
us under the power of the world that is to come ; to make us
look, not at the things that are seen and temporal, but at the
things that are unseen and eternal ; to walk by faith, and not
by sight Since our life is hid with Christ in God, and since
we are not to appear in glory till we appear with Him, surely
we should willingly be in the world even as He was in the
world ; surely we should set our affections on the things which
are above, and not on the things that are on the earth ; surely
we should seek the things that are above, where He sits at God's
right hand. We should mortify our members which are on the
earth. We should crucify the flesh, with its affections and lusts.
We should have our conversation in heaven, whence we are
looking for the Saviour, our Lord Jesus Christ, who will change
these vile bodies, and fashion them like unto His glorious body,
according to the working whereby He is able even to sub-
due all things unto Himself. Surely we should be habitually
looking for, longing for, the coming of our Lord Jesus, which
has for its object the complete salvation of His people. We
should gird up the loins of our mind, be sober, and hope to the
end, for the grace that is to be brought to us at the revelation of
Jesus Christ ; and, taught by His grace, which brings salvation
to all, of which we have heard in the word of the truth of the
Gospel, which word we have received, not as the word of man,
but, as it is in truth, the word of the living God, we should
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OLD AND NEW TESTAMENT aAINTS MADE PERFECT. 395
" deny ungodliness and worldly lusts, and live soberly, right-
eously, and godly in this world, looking for that blessed hope,
the glorious appearance of our Lord Jesus Christ, who gave
Himself for us that He might redeem us from all iniquity, and
purify us unto Himself, a peculiar people, zealous of good
works.'* Thus may we, my brethren, be enabled to improve it ;
thiis may we, by a constant continuance in well-doing, seek for
and obtain glory, honour, and immortality. May we all of us,
habitually looking for the mercy of our Lord Jesus unto eternal
life, find mercy of the Lord in that day; and, along with the
venerable assembly of the patriarchs, the goodly fellowship of
the prophets, the glorious company of the apostles, the noble
army of the martyrs, the holy Church of God in all countries
and ages, receive the promise— obtain the better thing provided
for us — ^be made perfect in knowledge, holiness, and happiness ;
in one word, receive the complete salvation of the body and the
soul, the ^^ salvation that is in Christ Jesus, with eternal glory/'
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DISCOURSE VIIL
THE CHRISTIAN ALTAR.
Heb. xin. 10. — '* We have an altar, whereof they have no right to eat
which serre the tabernacle."
It is a fact as honourable to Christianity, as disgracefol to
haman nature, that the difficulty with which that religion has
hitherto made its way in our world, has been owing, not to
faults, but . excellences in it ; and that those qualities which
chiefly recommend it to the higher and uncorrupted orders of
intelligent beings, are the very qualities which have excited the
contempt and loathing, the neglect and opposition, of mankind,
and led the great majority of those, in every age, to whom its
claims have been addressed, to consider it as absolute foolish-
ness. Purity, simplicity, and spirituality are the leading fea-
tures of Christianity ; and it is just because it is pure, simple,
and spiritual that it is so much admired in heaven and despised
on eiurth, that holy angels ^^ desire to look into it," and that
depraved men *^ make %ht of it."
Hie fondness of man for what is material in reli^on, and
his dislike of what is spiritual, is strikingly illustrated in the
extreme difficulty whidi was experienced by the primitive
teachers of Christianity in weaning the Jews— even such of
them as had in profession embraced the Gbspel — ^from their
excessive attachment to an order of things which had so much
in it to strike the senses as Judaism* The manner in which
these inspired men seek to attain this end, discovers ^^ the wis-
dom from above" by which they were guided. They showed
the Jew, whether converted or unconverted, that everything
that was excellait in the ec(MK>my which was vanishing away
had its counterpart in the order of things which was in the
process of introduction in something still more excellent ; that
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398 DISCOURSE VIIL
the spiritual reality was far better than the material shadow ; and
that that which was glorious had no glory by reason of the glory
that excelleth. They showed them, that if Christians have no
visible, material representation of the divine glory on earth,
towards which they draw near in bodily worship, they have the
spiritual Divinity in heaven, to whom in spirit they approach, in
exercises which employ their highest faculties, and interest their
best affections ; that if they had no splendid temple like that of
Jerusalem, within whose sacred precincts, at appointed seasons,
acceptable worship can be presented to Jehovah, they have
access to the omnipresent God at all times, in all circumstances ;
that if they have no order of priests, like that of Aaron, to
transact for them their business with God, they have, in the
person of the incarnate Son of God, a great High Priest, who
has by the sacrifice of Himself expiated all their sins, and,
ever living to make intercession for them, is able to save them
to the uttermost, coming to God through Him.
In the passage that lies before us now for explication, we
find the Apostle appljring this principle to the subject of sacred
meats, on which the Jews seem to have valued themselves. Of
many of the offerings which were laid on the altar of Jehovah,
part only was consumed by fire, the rest being reserved for food,
either for the priests, or for the offerer and his friends. This
food was accounted peculiarly sacred, and the eating of it viewed
as an important religious privilege. In the verse which imme-
diately precedes our text, the Apostle had said in effect, in
reference to these meats, — ^The grace of God — ^His free favour
to sinners manifested in the Gospel — ^if understood and believed,
will do the heart more good than the use of any kind of food,
however sacred. And in the words we mean to fix your atten-
tion on, he goes on to say, that Christians had a species of
spiritual sacred food far more holy than any which the Israel-
itish people, or even the Aaronical priesthood, were permitted
to taste. " We have an altar, of which they have no right to
eat who serve the tabernacle."
The train of thought in the paragraph these words introduce
is natural and beautiful. It is as if the Apostle had said, ^ If
ye will hold to meatSy know that as Christians you have a
holier food than you, or even your priests, ever had as Jews*
You have the Aesh of Him who gave Himself as a sacrifice for
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THE CHBISTIAN ALTAR 399
you to feed on — ^that is meat indeed ; His blood — that is drink
indeed. The thought of His sufferings for them naturally in-
troduces that of the fitness of their readily submitting to suffer-
ing for Him, under the beautiful image of going without the
camp to Him, where He was crucified, bearing His reproach.
And then comes the concluding thought, that as Christ is the
true sacrifice, all our sacrifices are of a figurative and spiritual
kind, — ^no longer sin-offerings and expiatory sacrifices, but simply
offerings of thanksgiving, sacrifices of praise — praise to be ex-
pressed in the life as well as in the lips.
The language of the text is elliptical. Something must be
supplied to make out the sense. But there is no difficulty in
filling up the ellipsis. " We" — i,e.y we Christians, in opposition
to " ye Jews'* — " have an altar of which we have a right to eat,
but of which they who serve, who minister, in the tabernacle —
the Mosaic sanctuary, the temple — ^the Jewish worshippers, and
even the Levitical priests — ^have no right to eat." By " the altar,"
we are either to understand sacrifices laid on the altar, or, what
comes to the same thing, to " eat of," or from, " the altar," is
to be understood as equivalent to — * to eat of sacred food which
had been laid on the altar.' " Those who serve the tabernacle,"
or rather, " they who minister in the tabernacle," are, I appre-
hend, the Levitical priesthood.
There were, as I have already had occasion to observe, cer-
tain sacrifices of which the offerer and his friends were allowed
to make a feast ; and of by far the greater number of sacrifices
a considerable portion was assigned as the food of the priests.
You may consult Lev. vi. 26, vii. 15, 34, xix. 6 ; Num. vi. 19,
xviii. 9, 10. But there was a class of offerings of which neither
the offerer nor the priest was allowed to appropriate even the
smallest part. The victim was considered as entirely devoted
to God, and was wholly burnt with fire, either on the altar, or in
a clean place without the camp while Israel was in the wilder-
ness, and without the city after the erection of the temple in
Jerusalem. For information respecting this class of sacrifices,
you may consult Lev. iv. 3-12, xiv. 16, 27. Now it appears to
me that the Apostle refers to this peculiarly sacred species of
offering, of which even the priests were not allowed to partici-
pate as food; and that his assertion is. We Christians, as to
sacred food, have higher privileges than the Jews— higher than
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iOO DiscouBSE vm.
eren their priests. We are permitted to fetst — spiritually, of
course— on that sacrifice of which that class of sacrifices, of
which not only no ordinary Israelite, bat no priest, not even
the high priest, was allowed to taste, was a typical representa-
tion.
The sacrifice referred to as being the food of Christians, is,
without doubt, the sacrifice which our great High Priest, Jesus
the Son of God, offered up once for all — ^the sacrifice of Him-
self. Of the class of Jewbh sacrifices to which the Apostle
alludes, which was not a large one, the sacrifice for the sins of
the people offered up on the great day of atonement was the
most remarkable ; and it is probable that this sacrifice was in
the view of his mind when he made the declaration we are now
considering. No part of that sacrifice was to be used as food
either by the people or the priests. The blood was to be brought
into the holy place, that is, the holy of holies ; and, after certain
portions of the carcase had been burnt on the altar, all the re-
mainder was to be taken without the camp, or beyond the walls
of the city, and there consumed to ashes. Instead of any part
of it being allowed to be eaten, it was considered as entirely a
devoted thing ; and he that even touched it was not permitted to
mingle with the congregation of Israel till he had submitted to
certain instituted lustratory rites. Now the sacrifice of our
Lord was emblematized by this peculiarly sacred kind of offer-
ing. When He suffered, it was that He might, by the shedding
and sprinkling of His own blood, sanctify the people, t.^., ex-
piate the sins of all the Israel of God, and fit them for accept-
able intercourse with their covenant God. To mark the corre-
spondence more closely. He suffered death beyond the gates of
Jerusalem, as the bodies of the victims offered for the sins of
Israel on the great day of atonement were consumed without
the camp or the city. And this sacrifice, of the emblems of
which no Israelite, no Israelitish priest, was permitted to taste,
is the great staple article of spiritual food to Christians, who are
all a holy priesthood, as well as a peculiar people. He ^^ gave
His flesh for the life of the worid'* — He shed His blood " for
remission of sins to many;" and they who believe in Him are
permitted to eat this flesh, which is meat indeed ; to drink of this
blood, which is drink indeed. It is their privilege to be allowed
habitually to feast on the sacrifice which has been an effectoal
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THE CHBISTIAN ALTAB. 401
propitiation for their sins, and for the sins of the whole Israel
of God.
The sentiment of the Apostle is not — ^We are allowed to eat
the Lord's Sapper, which no Jew, nor Jewish priest, continuing
such, can have a right to do. It refers not to the Lord's Supper,
but to that of which the Lord's Supper is an emblematical ex-
pression. Nor is it merely — ^We have a sacrifice, on which we
spiritually feed, of which no Jew, no Jewish priest, continuing
to be so, can participate. But, we are allowed — ^really, though
spiritually — to feast on the propitiatory sacrifice for our own
sins, and for the sins of all the people of God, which, even em-
blematically, the Jewish people and priests were not permitted
to do.
It thus appears that these words contain a statement, and a
proof of that statement. The statement is — ^We Christians have
higher privileges with regard to sacred food than the Jewish
people, or even the Jewish priesthood, possessed. We are per-
mitted to feast on a sacrifice of the highest and holiest Und,
which they were not. The proof is — ^The highest and holiest
kind of sacrifice was that offered on the great day of atonement
for the expiation of the sins of the whole congregation of IsraeL
Of that sacrifice even the priests were not permitted to eat
The sacrifice of Jesus Christ was a sacrifice of this highest
and holiest kind. It was the sacrifice, of which all the sacrifices
offered on the recurring great days of atonement, for ages, were
but the shadow. On this sacrifice Christians are permitted
freely to feed. They eat the flesh and drink the blood of the
Son of God, offered as a sacrifice for the sins of men — for their
own sins. The conclusion is direct and inevitable. The Chris-
tians have higher privileges with respect to sacred food, not
merely than the Jewish people, but than the Jewish priests.
^^ We have an altar, of which they have no right to eat who
serve the tabernacle.'* Fully to bring out the meaning and force
of this statement, so satisfactorily proved, it will be necei^sary to
inquire into the nature and value of the privilege possessed by
the Israelitish people and priesthood in feeding on sacrifices;
and then inquire into the nature and value of the privilege of
Christians in feeding spiritually on the sacrifice of Christ; and
then, by a comparison of these, to evince the superiority of the
latter to the former.
YOL. n. 2
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402 DISCOURSE via
L With regard to the privilege of the Jewiah people and
priesthood in eating of the sacrifices^ it is manifest that, what-
ever superstitions notions might be cherished by them, the flesh
which had been offered in sacrifice was not better, as food, than
other meat of the same quality, and that the mere eating of it
could be of no spiritual advantage to the individual ; just as,
whatever superstitious notions may be entertained by professed
Christians respecting the emblematical elements in the Lord's
Supper — bread and wine — ^they have no qualities, as bodily
nourishment, different from ot^er bread and wine; and the
mere eating the one and drinking the other can communicate no
spiritual benefit. Sacrifice was emblematical ; and feasting on
sacrifice was emblematical also. Eating the flesh which had
been offered in sacrifice seems to have been emblematical of two
things, or, to speak perhaps more accurately, of two aspects of
the same thing. Eating the flesh of the sacrifice was emble*
matical— plainly fitted to be emblematical — of deriving from the
sacrifice the advantage it was calculated and intended to secure ;
namely, expiation of ceremonial guilt, removal of ceremonial
pollution, and access, along with the people of God, to the ex*
temal ordinances of the tabernacle or temple worship. More*
over, as the altar is in Scripture represented as God's table, and
sacrifices as placed on that table, — for example, Mai. i. 7 ; Ps.
1. 12, 13 ; Ezek. xxxix. 20, xli. 22, — eating of the sacrifice, im-
plying sitting at table with God, is a natural emblem of a state
of reconciliation and fellowship with Jehovah, in a state which
gives an interest in the blessings promised, and security from
the evils threatened, in the old covenant. This, whatever ex*
travagant notions the Jews might have formed on the subject,
seems to be the true nature and value of the privilege which they
enjoyed, of feeding on sacrifices.
n. Let us now inquire into the nature and value of the
corresponding blessing enjoyed by Christians. That privilege
may be thus described: ^^Th^ eat the flesh and drink the
blood of the Son of man, who was also the Son of God, who
gave Himself for them a sacrifice and an offerings that He
might bring them to God." I need not say that these words
are highly figurative. Eating and drinking the flesh and blood
of Christ, are to be understood in a spiritual, not in a literal
sense. The doctrines of transubstantiation and consubstantia*
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THE OHBtSTIAN ALTAR 403
tion are insults to reason, and caricatures of Christianity. To
eat the flesh and drink the blood of the Son of man, is to derive,
)by an appropriate exercise of mind — -believingj — from the sacri-
fice of Christ, the advantages which it was intended and fitted to
secure. As it is by eating and drinking that we derive nourish-*
ment from food, so it is by believing that we partake of the
benefits obtained by the sacrifice of Christ. In the faith of
that truth, we enjoy the forgiveness of sin, the acceptance of
our persons and works, the spiritual transformation of our na-
ture and character, and favourable intercourse with God as out
reconciled Father. We have in Him redemption through His
blood, even the forgiveness of sin. We jure justified through the
redemption that is in Christ Jesus. We are washed, justified,
sanctified, in the name of the Lord Jesus. We have access with
boldness^ on Ae ground of His sacrifice, to the throne of grace^
and are blessed with all heavenly and spiritual blessings in Him.
In the Lord's Supper we have an emblematical representa^
tion of all this. But we have not only the emblems, — ^we have,
if we believe, the blessings emblematized. In the faith of the
truth respecting the sacrifice of Christ, and the great end which
that sacrifice was intended to serve, and has actually served,
and been proved to have served by His resurrection, we person-
ally enjoy all these invaluable blessings. In spirit sitting in the
heavenly places, at the table of the reconciled Divinity, we, as
• it were, feast along with Him. That which satisfies His justice,
magnifies His law, glorifies all His perfections, and gives Him
perfect satisfaction — even the obedience to death of His incarnate
Son— the sacrifice, without spot and blameless, which He offered
up for the sins of men, — ^that quiets our conscience, transforms
our nature, rejoices our heart. We find our enjoyment in that
in which God finds His enjoyment ^^ Our fellowship is with
the Father." Brought near to Him, we Ijear Him saying, in
reference to the completed sacrifice of His Son, I am fully
satisfied ; and our souls re-echo the solemn declaration. So are
we. And while He says^ This is My Son, in whom I am well
pleased, we say, This is our Saviour : He is all our salvation^
all our desire. This spiritoal feeding on the sacrifice of Christ,
so as personally to realize the benefits that sacrifice was in-
tended to procure, — ^this is the blessing enjoyed by Christians
which corresponds to the privilege enjoyed by the Israelitish
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404 DISCOURSE VIIL
priests and people, in feasting on meats which had been offered
in sacrifice, on the altar of Jehovah, in the tabernacle or temple.
in. It will not require many words to show the superiority —
the infinite superiority— K)f the privilege of Christian believers, as
to sacred food, above that of the Jewish people, or even priests.
In eating of the sacrifices offered under the law, they had
merely the emblems of blessings : we, in spiritually feeding on
Christ's sacrifice, have the blessings themselves. They had but
the emblems of expiation, and forgiveness, and purification, and
fellowship with God : we have expiation, and forgiveness, and
purification, and fellowship with God.
But this is by no means all. The blessings, the emblems of
which, in mating of the sacrifices, the Jewish priests and people
possessed, were of a far inferior kind to those of the substance,
of which we Christians, in our spiritual banquet, participate.
What a dbproportion in value between the shadow and the
substance — between expiation and forgiveness of ceremonial
transgression, and expiation and forgiveness of moral guilt —
between external purification and inward sanctification — be-
tween external communion and spiritual fellowship !
Nor is even this all. The circumstance, that it was but a
part of any sacrifice that the Israelitish people and priests were
allowed to eat, probably intimated — what the circumstance, that
there were certain sacrifices, and those of the most sacred and
solemn nature, of which they were not permitted even to taste,
was undoubtedly meant to teach — ^that the expiations under the
law, and the forgiveness founded on these expiations, were in-
complete. The law made nothing perfect. They were allowed,
as it were,'crumbs from Jehovah's table, to show that He pitied
them, and was kindly disposed to them ; but they were not ad-
mitted to feast, along with Jehovah, on the great sacrifice of
atonement. Christians, in the faith of the truth, are admitted
into the presence of a reconciled God, and there have set before
them the whole sacrifice which has taken away the sins of men.
We eat the flesh of that sacrifice; we drink its blood. We
enjoy the full measure of benefit which the sacrifice was in-
tended to secure. Our reconciliation with God is complete —
our fellowship with Him intimate and delightful.
There is yet another circumstance which must be adverted
to, to show the superiority of the privilege of Christians to that
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THE CHBISTIAK ALTAR. 40(
of Jews as to sacred food. It was only at intervals — compara-
tively rare intervals on the part of the body of the people— that
the Israelites enjoyed the privilege, sach as it was, of eating
meat which had been placed on the altar of God; whereas
living by faith on the flesh and blood of the Son of God is the
expression of the habitual experience of genuine Christians,
This is their daily food. Their spiritual health and strength
depend on their habitual use of it. On a communion Sabbath,
there is, in eating the Lord's Supper, but an emblematical repre-
sentation of what every Christian is habitually doing every day
of his life,— exercising faith in Christ Jesus, delivered for his
offences, and thus deriving from Him all things that pertain to
life and godliness — all that is necessary to sustiin and cherish
spiritual life, and activity, and enjoyment. As there is a
spiritual Sabbath to the believer every day, so there is a spiritual
communion-table ever ready spread, at which, at all times, in all
circumstances, he can eat the true Inread of life, and drink of
the wine of the kingdom.
The bearing of the statement, the meaning and evidence of
which I have thus shortly attempted to lay before you, on the
great design of the Apostle in the whole of this remarkable
treatise, is direct and obvious. That design was to show the
Hebrews that in Christ Jesus they had all that they had had
under Moses, and much more. ^ Let your unbelieving brethren
boast themselves of their privileges with regard to *^ sacred food:"
you enjoy far higher privileges than they, or even their vener-
ated priesthood. Even they durst not taste of the sacrifice of
atonement offered for the congregation of Israel ; but you are
permitted daily, hourly, without ceasing, at all times, in all cir-
cumstances, to feast on the sacrifice of the incarnate Son of
God — the great victim for the sins of men, who suffered, the
just in the room of the unjust, who gave Himself a sacrifice of
a sweet-smelling savour for all the sanctified ones. Truly, ^^ye
are complete in Him." '
The practical use which the Apostle would have the Hebrew
Christians to make of the truth contained in the text, is indi-
cated in the words that immediately follow. ^^ Let us go forth
therefore unto Him without the camp, bearing His reproach."
The inference may seem inconsequent to a careless reader ; but
the connection is quite natural, and the conclusion is fairly
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406 ' DisoouBSE vm.
drawiL This food of the soul, of which the Apostk was speak-
ing, was the flesh of the Son of man who had come down from
heaven, given in sacrifice for the life of the world. Jesus Christ,
the great atoning sacrifice for men, to verify the type in refer-
ence to the remnant of the sacrifice of atonement for the people
being burnt without the camp, was crucified beyond the walls
of what was once the holy city — died for us in circumstances of
deep degradation and bitter agony. He calls His people to the
fellowship of His suffering. He requires of every disciple to
deny himself, and take up the cross and f <^ow Him ; to hold
himself ready for whatever sacrifice his allegiance to his Lord
may require. This is to ^^ go forth to Him without the camp."
To come out from among the world lying under the wicked one,
doomed to destruction, and be separate, and to cast in his lot
with the Crucified One on earth and in heaven, for time and
eternity, holding fast the faithful sayings :" If we be dead with
Him, we shall also live with Him ; if we suffer, we shall also
reign with Him ; if we deny Him, He will also deny us." And
surely it is most meet that we should devote ourselves entirely
to Him, who devoted Himself entirely for us ; that we should at
all hazards, by an honest profession and corresponding conduct,
confess Him, who made a good confession before Pontius Pilate,
and who has promised, if we confess Him before men, to con-
fess us before His Father and the holy angels.
While there is a peculiar propriety and beauty in these
words as addressed to the Hebrew Christians, in their substance
they are thus applicable to Christians in every country and age.
Christian faith and duty are unchanged, unchangeable. All
who by fdth have feasted on the great atoning sacrifice, are
bound by duty and gratitude to submit cheerfully to all the
reproach and suffering that may be involved in an open pro-
fession of attachment to Him, at once the Priest and the victim,
and a regular observance of all His ordinances. It is their duty
to renounce the world as a portion, and all that is in it. Even
their lawful enjoyments are not to be dung to, when these come
in competition with their adherence to Christ. We are not, as
has been justly remarked, to steal out of the camp or city,
but we are boldly to go forth. We are distinctly, in word and
ixy deed, to say. We are not of the world, as He was not of the
world. It was the world that murdered our Lord; and the
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THE CHRISTIAN ALTAB. 407
world has not changed its character. Shall we not leave them
and go to^Him, though on His cross? There He is, cast out of
the holy city, as unworthy even to die within its walls 1 But
who is this hanging on the tree of shame and agony? A man
approved of God — the Holy One and the Just. And He is
wounded for our transgressions. He is bruised for our iniquities.
He is undergoing the chastisement of our peace. He has borne
our sins, our liabilities, in His body to that tree ; and He will
leave them there, no more to burden either Him or us. Shall
we then seek to secure and enjoy the wealth, and honours, and
pleasures of the world, by remaining among His murderers ?
Shall we not leave the city, and take our place by the Saviour's
cross ? Would it be anything unreasonable that, in support of
His cause, we should be required to be crucified for Him who
was crucified for us t Our hearts are not in the right place if
we are not prepared for this, should this be required of us.
The period for exertion and suffering in His cause will soon
be over. Here we have no continuing city; this is not our
home. But we have a home. He has prepared for us a city — a
stable residence, where we shall dwell for ever with Him. Let
us be habitually seeking that city to come. It has foundations,
and its builder and maker is God. Strengthened by the spiri-
tual provision of which we have been discoursing, let us prose-
cute our pilgrimage, leaving every day the world, the city of
destruction, more and more behind us, and drawing nearer and
nearer that city of the living God of which we have become
denizens — ^the citizens of no mean city, the freedom of which
has been obtained for us at great price, not of corruptible
things, as silver and gold, but of blood — ^the blood of a sacrifice
— the sacrifice of the Son of God. And while moving onward
and upward, let us through Him, our great High Priest, who
offered for us Himself as the great, the only efficacious, atoning
sacrifice, offer the sacrifice of praise to God continually, the
fruit of our lips, giving thanks to His name ; and in the ordinary
duties of life, as well as in the solemn ordinances of religion, let
us present our bodies a living sacrifice, holy and acceptable to
God. This is reasonable service. This is rational worship.
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DISCOURSE IX.
THE GREAT SHEPHERD OF THE SHEEP.
Heb. xm. 20, 21.—" Now the God of peace, that brought again from
the dead our Lord Jesus, that great Shepherd of the sheep, through the
blood of the eyerlasting coyenant, make 70U perfect in every good work to
do His will, working in you that which is well-pleasing in His sight,
through Jesus Christ ; to whom be glory for ever and ever. Amen."
It has often been remarked^ that one of the best methods that
a teacher of morals can adopt for securing the desired practical
effect of his instructions on tihe conduct of others, is to exemplify
them in his own. Recommendations, however urgent, are not
likely to be complied with, or indeed attended to, which are
habitually disregarded by him who gives them. On the other
hand, exemplified precept is calculated to serve the double pur-
pose of direction and of motive. We find the Apostle adopt-
ing this plan, with reference to the duty of mutual intercession,
in the passage which now lies before us for illustration. He
had just been requesting an interest in the prayers of the
Hebrew Christians : " Brethren, pray for us ;" and he imme-
diately proceeds to show that they had an interest in his. He
asks them to do nothing for Aim, but what he himself does for
them. He requests from them only what he was ready to give
to them. It is as if he had said, ^ Brethren, pray for me : I
pray for you.' And what is his prayer t It is a brief, but a
most comprehensive one. ^^ Now the God of peace, who
brought again from the dead our Lord Jesus, that great Shep-
herd of the sheep, by the blood of the everlasting covenant,
make you perfect in every good work to do His will, working
in you that which is well-pleasing in His sight, through Jesus
Christ ; to whom be glory for ever and ever. Amen."
This sublhne prayer, which is to form the subject of our
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410 DISCOURSE IX.
discourse, well deserves, and will richly reward, our most con-
siderate attention. It is full of instruction — full of consolation.
" A glorious prayer it is," says Dr Owen, " enclosing the whole
mystery of divine grace in its original, and in the way of its
communication by Jesus Christ." It divides itself into three
parts, to which, in succession, your attention shall be directed :
The ADDRESS ; the petition ; the doxology. The prayer is
addressed to God, the only proper object of prayer, as " the
God of peace, who brought again from the dead our Lord
Jesus, that ^reat Shepherd of the sheep, through the blood of
the everlasting covenant." The petition presented to this God
of peace is, that He would make the Hebrew Christians " per-
fect in every good work to do His will, working in them that
which was well-pleasing in His sight, through Christ Jesus."
And the doxology is contained in these words : " To whom be
glory for ever and ever. Amen."
I. Let us then, in the first place, consider the address of
the prayer, or, in other words, inquire into the import of the
appellation here given to the great object of prayer, — " The
God of peace, who brought again from the dead our Lord
Jesus, that great Shepherd of the sheep, through the blood of
the everlasting covenant."
Before, however, we enter on this inquiry, it will be proper
that we endeavour to settle a question respecting the proper
construction of the clause, " through the blood of the everlast-
ing covenant," the determination of which materially affects
the meaning of the passage. These words may be connected
with the clause, " brought again from the dead," or with the
dignified title here given to our Lord — " the great Shepherd of
the sheep ;" or finally, with the prayer that God would make
the Hebrew Christians " perfect in every good work to do His
will." A good sense may be brought out of the words accord-
ing to any of these modes of connecting them. In the first
case, they teach us that it was in consequence of, in reward of,
our Lord Jesus shedding His blood, as the sacrifice by which
the everlasting covenant was confirmed, that God raised Him
from the dead. In the second ciase, they teach us that our Lord
became the great Shepherd of the sheep by the shedding of
this blood of the everlasting covenant. And in the third case,
t)xey teach us that the perfecting men in every good work to do
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THE GBEAT SHEPHERD OTTHE SHEEP. 411
God's will,^ — i^^ all divine influence and operation necessary to
the sanctification of men, — are the result of the shedding of this
blood. These are three important truths, all of them clearly
revealed in other portions of the New Testament revelation.
Looking merely at the words of the original, I would be disposed
to say that the last mode of interpretation is the least probable,
if not altogether inadmissible ; and that, of the two others, the
second seems at first sight the more natural mode of connecting
the clause, bringing out this idea, that Christ became the great
Shepherd of the sheep by the blood of the everlasting covenant ;
that is, in plain words, that He obtained for Himself that pe-
culiar property in, and supreme authority over, the Church of
redeemed men, which is indicated by the appellation — " the
great Shepherd of the sheep." Yet when I consider, that though
it is most true that Christ purchased the Church with His own
blood, and was exalted in consequence of His expiatory suffer-
ings as Head over all things to His body, which is the Church,
^^ the fulness of Him who filleth all in all," He yet in the days
of His flesh takes to Himself the appellation of the Good
Shepherd, and that it was as the Good Shepherd — in the dis-
charge of the duties rising out of this character — ^that He laid
down His life for the sheep, it appears to me more probable
that it is the first method of connecting the clause which brings
out the Apostle's true meaning ; and that he intends to repre-
sent our Lord's resurrection from the dead as having been
effected by the God of peace through the blood of the. ever-
lasting covenant. What is the precise import, will, we trust,
become apparait in the course of our illustrations.
Having thus endeavoured to settle the question of construc-
tion, let us now proceed to the exposition of the appellation
here given to the object of prayer. Li order to bring out dis-
tinctly the different thoughts in their natural connection, con-
tained in such a complicated form of expression as that now
before us, it is often found advisable to reverse, or at any rote
considerably to alter, the order in which they stand. The fol-
lowing are the thoughts involved in these words, in what ap-
pears to be their natural order : — Jesus Christ our Lord is the
great Shepherd of the sheep. As the great Shepherd of the
sheep. He submitted to desdi. As the great Shepherd of the
sheep, He has been brought from the dead by God. When
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412 DI8G0UBSB IX.
Gh>d brodglit Jesus Christ, as the great Shejdierd of the tb&epj
horn the dead, He did so through the blood of the everiastiiig
oovenant. In bringiiig Jesas Christ our L(Mrd, as the great
Shepherd of the sheep, from the dead through the blood of the
everlasting covenant, Gh>d acted as the Gh>d of peace. And
finally, it is to God, as having manifested Himself to be the
God of peace bj bringing again from the dead onr Lord Jesoa
Christ, as the great Shepherd of the sheep, bjr the blood of the
everlasting covenant, that the Apostle addresses his prayers in
behalf of the Hebrew Christians. These are ^ tmths involved
in this appellation, and this seems to be their natural order. Let
us endeavoor shortly to illustrate them. They embody in diem
moch that is most important and pecnliar in the wondrous eco*
nomy of human redemption.
I remark, then, in the first place, these words intimate
that our Lord Jesus is the great Shepherd of the sheep. Here
three questions meet us. Who are the sheep — what dass of
persons is described under this figurative denominati<m t what
is to be understood by our Lord Jesus being their Shepherd ?
and what is to be understood by His being their great Shepherd?
To the first of these questions — Who are the sheep? — a
most satisfactory answer may be found in the words of our
Lord, in the tenth chapter of the Gospel by John, from the
11th to the 30th verses, which you will do well to read care-
fully in your retirement. The sum of our Lord's statement is,
that the sheep are those whom the Father hath given Him, both
Jews and Gentiles, — for whom He laid down His life, — ^who
hear His voice, and follow Him, — ^to whom He gives eternal
life, and who shall never perish, for none can pluck them out of
His or His Father^s hand. They are plainly that innumerable
multitude, out of every kindred, and people, and tongue, and
nation, whom He redeems to God by His blood, — the same
class of persons who, in the previous part of this Episde, are
represented as the heirs of salvation, — ^the many children to be
brought to glory by the Captain of their salvation being made
perfect through suffering, — ^the holy brethren of the Messiah, to
be presented by Him to His Father and their Father, — the par-
takers of the heavenly calling, — they that, through believing,
do enter into the promised rest of God, — ^partakers of Christ, —
the heirs of the promise, — ^they that are called, — ^they that come
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THE GREAT SHEPHERD OP THE SHEEP. 413
to God by Christ, — ^the sanctified ones, by the offering of the body
of Christ once for all, — those who have received a kingdom that
cannot be moved. The sheep is just another name for genuine
Christians — Christians not in profession, but in reality possess-
ing the peculiar privileges and distinguished by the peculiar
character of Christians, — viewed as separated from the great
body of mankind, and placed under lihe peculiar care of Christ,
as their Shepherd.
We are now naturally led to inquire. What is meant by His
being represented as the Shepherd of this flock? Many learned
interpreters have considered the figurative expression. Shep-
herd, as intended chiefly, if not solely, to convey the idea of
teacher, or instructor. This is, however, a mistake. If this
idea be intended, as I do not doubt it is, it is a subordinate
one. The word Shepherd, when used figuratively, either in the
Old Testament or in the New, denotes one who presides over a
collection of people, — ^who governs, guides, and protects them, —
a leader, a guardian, a defender, a chief, a king. David's being
raised to the supreme government of the Israelitish people is
represented as his being made their shepherd. " He chose
David also. His servant, and took him from the sheepf olds : from
following the ewes great with young. He brought him to feed
Jacob His people, and Israel His inheritance. So he fed them
according to the integrity of his heart, and guided them by the
skilfulness of his hands." In the First Epistle of Peter, ch. ii.
25, shepherd and bishop, i.e.y overseer, are used as synonymous
expressions of our Lord, — " the Shepherd and Bishop of our
souls." The thought intended to be conveyed is this : He is
placed over them for the purpose of doing everything that is
necessary to obtain and secure their happiness. It is just a
figurative expression, intended to express some of the inex-
haustible meaning that is contained in the literal expression,
Saviour.
But our Lord is not only termed the Shepherd, but ^^ that
great Shepherd of the sheep." We come now to inquire. What
is the meaning of that appellation ? Our Lord may receive this
title to distinguish Him from all others who receive it, just as He
is termed the King of kings and the Lord of lords ; or to mark
Him as the official superior of all those who, in His Church, re-
ceive the name of jshepherd or pastor, — ^in which case the appella-
Digitized by LjOOQIC
414 DISCOUBSEIX.
tion is equivalent to that used bj Peter in the 5th chapter of
his First Epistle — the Chief Shepherd ; or the epithet, ff^^^^ ^
used to mark His transcendent perscmal dignity, as when it is
said, We have a great High Priest, Jesus the Son of God. I
am strongly impressed with the conviction, that, both in the ex-
pression before us, and in our Lord's own declaration, I am the —
or that — ^good Shepherd, there is a reference to those Old Testar-
ment predictions in which' the Messiah is promised under the
character of a Shepherd, a good Shepherd, a great Shepherd.
The following are specimens of the predictions I refer to:
^^ O Thou that bringest good tidings to Zion, get Thee up into
the high mountain : O Thou that bringest good tidings to
Jerusalem, lift up Thy voice with strength ; lift it up, be not
afraid : say unto the cities of Judah, Behold your God I Be-
hold, the Lord (jod will come with strong hand, and His arm
shall rule for Him ; behold, His reward is with Him^ and His
work before Hinu He shall feed His flock like a shepherd :
He shall gather the lambs in His arms, and carry them in
His bosom, and gently lead the ewes with the young. Thus
saith the Lord God, I will take die children of Israel from
among the heathen. I will make them one nation, and one
king shall be king to them all. David My servant shall be
king over them, and they all shall have one Shepherd." The
full import, then, of the appellation, ^^ Our Lord Jesus, that
great Shepherd of the sheep," is, Jesus our Lord is the divine
Saviour of the spiritual people of God, promised to the fathers.
I remark in the second place : The words before us intimate
that our Lord Jesus, that great Shepherd of the sheep, submitted
to death. This is not indeed stated in so many words, but it is
plainly implied, both in the phrase, ^^ He brought Him again
from the dead," and in that other, " through the blood of the
everlasting covenant." He submitted to death, and He submitted
to death as a victim. His blood was the blood of an expiatory
sacrifice — ^bloodshed to ratify a covenant of peace or reconcilia-
tion. The good Shepherd had power to lay down His life, and
He actually did lay it down for the sheep. All we, like sheep^
had gone astray ; we had turned every one to his own way ;
and the Lord laid on Him the iniquities of us all*. Exaction
was made, and He became answerable ; and 'He was. wounded
for our transgressions, and bruised for our iniquities ; and the
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THE GREAT SHEPflEBD OF THE SHEEP. 415
chastisement of our peace was on Him^ and by His stripes we
are healed. He died^ the just in the room of the unjust. He
poured out His soul imto death^ in making Himself a sacrifice
for sin. But, as the good, great Shepherd laid down His life in
the room of His sheep in order to save them, in obedience to the
will of His Father, so He laid it down that He might take it
again. It was not possible that He should continue bound by
the fetters of death.
This leads me to remark, in the third place, that the words
before us intimate that God brought this great Shepherd of the
sheep, when He had died, again from the dead. These words
represent our Lord's resurrection as the work of divine power.
No power inferior to Omnipotence could have accomplished it.
The question of the Apostle to king Agrippa, " Why should it
be thought an incredible thing that God should raise the dead t"
seems plainly to imply, that it might well be accounted an in-
credible thing that any one else should. The resurrection of
our Lord is sometimes spoken of as His own work. Destroy
this temple, said He to the Jews, speaking of the temple of Hia
body, and in three days I will raise it up again. As the Father
raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will. I have power to lay down My life,
and I have power to take it again. Such declarations will not,
however, appear to be in any degree inconsistent with the state^
ment made in the passage before us, to any one who understands
the fundamental principles of the great divine economy of
human redemption. Li that economy the Father is the repre*
sentative of divinity, the sustainer of its majesty, the vindicator
of its rights. The Son acts in a subordinate character. What-
ever He says. He says in the name of the Father ; whatever He
does. He does by the power of the Father. The Father who
dwelleth in Him, He doeth the works. When He was raised
from the dead. He was raised by the power of the Father, that
is, by the power of God.
But the words before us do not bring the resurrection of
our Lord before our minds so much as an. exertion of , divine
power as the administration of divine righteousness. The re-
surrection of our Lord is the great manifestation of the entire
satisfaction of Jehovah, as the supreme Governor, with the death
to which He had submitted as the victim of human guilt For
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416 DISCOUBSE EL
I proceed to remark, in the fourth place, that these words inti-
mate, that when God brought again from the dead our Lord
Jesus as the great Shepherd of the sheep, who had laid down
His life for the sheep, it was ^^ through the blood of the ever-
lasting covenant."
The covenant here referred to, is undoubtedly that divine
constitution or arrangement hj which spiritual and eternal
blessings are secured for the guilty and depraved children of
men through the obedience unto death of the incarnate Son of
God. Of this constitution or covenant we have a clear, though
brief account, in the dose of the 53d chapter of the prophecies
of Isaiah. ^ When He shall have made His soul an offering
for sin. He shall see His seed. He shall prolong His days, and
the pleasure of the Lord shall prosper in His hand. He shall
see of the travail of His soul, and shall be satisfied : by His
knowledge shall My righteous Servant justify many ; for He
shall bear their iniquities. Therefore will I divide Him a por-
tion with the great, and He shall divide the spoil with the
strong ; because He hath poured out His soul unto death : and
He was numbered with the transgressors ; and He bare the sin
of many, and made intercession for the transgressors."
This covenant is called the everlasting covenant, to distin-
guish it from the other covenants or arrangements made by
God, and especially from that covenant or arrangement made
with the Israelites at Mount Sinai, and which, as it directly re-
ferred to temporal blessings, was intended only for temporaiy
duration. This new covenant is never to give place to any
other. It is an everlasting covenant, securing eternal blessings.
The blood of this covenant, is the blood of the sacrifice by which
this covenant was ratified. In the 9th chapter of this Epistlo
the Apostle shows, that in all covenants or arrangements made
by God for conferring blessings on fallen man, there has always
been an assertion of His rights as the just and holy moral
Governor of the world, and that the form this assertion has uni-i
formly taken, has been that of the death of a propitiatory
victim, and that the dignity of the victim necessarily bare a
proportion to the value of the benefits secured by the covenant.
The blood of animal propitiatory victims confirmed the first
covenant. The blood of the incarnate Only-begotten of God
confirmed the second — ^the new and better covenant. That is —
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THE GREAT SHEPHERD OF THE SHEEP. 417
The obedience to death of the incarnate Son of God, as the sub-
stitute of sinners, makes it consistent ^th, aye, illustrative of,
the divine holiness, and justice, and faithfulness, as well as
goodness, to bestow pardon on the guilty, and salvation on the
lost children of men, believing in Jesus.
The resurrection of oui: Lord is represented as the result of
this shedding of His blood, by which the everlasting covenant
was confirmed. He was brou^t again from the dead by the
blood of the everlasting covenant* His obedience to death was
the procuring cause of His own resurrection, as well as of the
salvation of His people. The Father loved the Son — had entire
complacency in Him — ^because, in compliance with His will. He
had laid down His life for the sheep ; and rainng Him from
the dead was the appropriate maimer of manifesting this com-
placency. Because He humbled Himself to death to do the
will of God, in making expiation for the sins of men, and thus
confirmed the holy coveiiant, God highly exiedted Him; and as
the first step of this high exaltation, brought Him again from
the dead. It is substantially the same thought (though the con-
nective particle is different) which is expressed, diap. ix., when
Christ is said to have " entered into the true holy place by His
own blood."
I proceed to remark, in the fifth place, Aat the words bef 6re
us intimate, that in bringing again our Lord Jesus, as the great
Shepherd of the sheep, from the dead by the blood of' the ever-
lasting covenant, God acted as " the God "of peace.'' This ap-
pellation of the Diyinity is peculiai^ to the Apostle Paul, and
occurs frequently in his writings. " The God of peace be with
you all." " The God of peace shall bruise Satan under your
feet." " Now the ^«ord of peace Himself give you peace always,
by all means." The word, peace, is often tised as equivalent to
prosperity, happiness in general ; and the appellation, the God
of peace, may be considered as equivalent to--4he God who
is the Author of jiappiness. The proper signification of the
word peace, is reconciliation, wd the tranquilhty and happiness
which is the' result of reconciliation; and there can be little
doubt that it has . its primary and proper signification here.
The God of peace, or reconciliation, is synonymous with the
pacified, the reconciled Divinity* It is just of the same import
as the more fully eiq^uressed character of God given^ us by the
VOL. II. . , 2 D
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418 DISCOURSE EC
Apostle in the Second Epistle to the Corinthians : ^^ God was
in Christ reconciling the world to Himself, not imputing to
us our trespasses ; for He hath made Him who knew no sin to
be sin for us, that we might be made the righteousness of Grod
in Him/'
God was displeased with man on account of sin ; He was
angry at him. That is, in plain words, not only was man the
object of His moral disapprobation, but, in the ordinary course
of things, man's final happiness was inconsistent with the honour
of the character of God as the wise and righteous Governor of
the world, and — ^what is but another way of expressing the same
truth — with the principles of His moral administration, and the
happiness of His intelligent subjects generally. This incom-
patibility could be removed only by some display of the divine
displeasure at sin, and of the righteousness and reasonableness
of the law which man had violated, fully equivalent in moral
influence to that which would have been given if the condemn-
ing sanction of the law had been allowed to take its course in
reference to the offenders. Such a display has been found in
the substituted obedience and sufferings of the incarnate Son.
These have magnified the law, and made it honourable. God
is now just and the justifier of the ungodly, united to Jesus by
believing in Him — ^the just God and the Saviour. His right-
eousness is declared in His Son being set forth a propitiation in
His blood. And the first display, and the satisfactory proof,
that God is now the God of peace, is His raising His Son, our
Surety, from the dead, and giving Him all power in heaven and
earth, that He may give eternal life to as many as the Father
hath given Him.
It is finely said by that master in Israel, Dr Owen, " The
well-spring of the whole dispensation of grace lies in the bring-
ing again from the dead our Lord Jesus Christ, that great
Shepherd of the sheep, by the blood of the everlasting cove-
nant. Had not the will of God been fully executed, atonement
made for sin, the Church sanctified, the law accomplished, and
the threatenings satisfied, Christ could not have been brought
from the dead. The death of Christ, if He had not risen,
would not have completed our redemption. We should have
been yet in our sins; for evidence would have been thus
given that atonement was not made. The bare resurrection
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THE GREAT SHEPHEBD OF THE SHEEP. 41d
of Christ, or {he bringing Him again from the dead, would
not have saved ns, for so any man may be raised by the
power of God; but the bringing of Christ again from the
dead by the blood of the everlasting covenant, is that which,
gives assurance of the complete redemption and salvation of the
Church."
I have only further to remark, in the sixth place, that the
words before us intimate, that it is to God, manifested as the
God of peace, the pacified Divinity, by bringing again from the
dead our Lord Jesus, the great Shepherd of the sheep, by the
blood of the everlasting covenant, that the Apostle addresses
his prayers in behalf of the Hebrew Christians. Indeed, this
is the only character in which the Divinity can be rationally
addressed in the way of petition by sinful men for sinful
men. Who durst go to God, and ask Him to deny Himself by
violating His word? And this must every man do who goes to
God for pardon, apart from the atonement made by the incar-
nate Son. Without a reference to that atonement which was
completed in His death, and the perfection of which is demon-
strated by His resurrection, no spiritual and saving blessing can
be reasonably expected by sinners from Him who is glorious in
holiness, and who can by no means clear the^ guilty. But from
the pacified Divinity declaring, by the resurrection of His Son,
who died, the just in the room of the unjust, that as it was our
offences that caused His death, so, that which secured His resur-
rection was the laying of a foundation for our justification, — ^it
is rendered certain that whosoever by faith becomes connected
with Him cannot perish, but must have everlasting life. To
him in Christ Jesus there is no condemnation, — ^to him in Christ
Jesus there is the salvation that is in Christ, with eternal glory ;
and God, who is rich in mercy, through the channel of His
Son's atonement, can, in perfect consistency with His righteous-
ness, for the great love wherewith He loved us, bless us with all
heavenly and spiritual blessings in Christ. In this character we
may all come near to Him, and ask for ourselves and others
every blessing we need, for time and for eternity. In the faith
that God is the God of peace, and has proved Himself to be so,
we may come boldly to the throne of grace, that we may obtain
mercy, and find grace to help us in the time of need. Christ
died ; Christ rose again ; Christ sits at the right hand of God,
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420 DISCOURSE IX.
making intercession for us. God is well pleased for His right-
eousness' sake, and has showed that He is. He is well pleased
with Him — well pleased with us coming to God throu^ Him,
So much for the address of the Apostle's prayer.
Such is theiihport of the appellatkm liere given to God, the
great object of worship : The God of peace, who brought
again from the dead our liord Jesus, th^t'great Shepherd of the
sheep, by the bfeod 6f the fererlasting covenant.
It is my purpose now, somewhat more briefly, in the remain
ing part of this ^discourse, to illustrate the other two topics
suggested by the text,^ — ^tbe Apostle's petition and doxology.
n. 1 proceed, liierefore, in the second place, to call your
attention to the Apostle's petition. He prdys the God of peace
that He would make the Hebrew Christians " perfect in every
good work to do His will, working in them that which is well-
pleasing in His sight, through Christ Jesus." The prayer,
when looked at att^mtively, will be f oimd to resolve itself into
two petitions: — the one referring to an end — ^the making of them
perfect in evei?y good' work, to do the will of the God of peace ;
the other deferring to the means by wliich this end was to be
accomplished-^tfae God ^ peace working in them that which is
well-pleasing in His sight Let us aittend to these petitions in
their order.
The first petition is, that the God of peace would make the
Hebrew Christians ^ perfect in every good work to do His will.''
The natural meaning of these English words is, * May the God
of peace make yoa perfect, that, being thus made perfect, you
may in every good work do His will,' — a prayer which will
assuredly be answered in reference to all the sheep of the great
Shepherd, but not till they are brought into His heavenly fold.
But tliis does not seem to be the Apostle^s meaning. He is
praying for something which he wishes to be immediately con-
ferred on the Hebrew Christians.
The force of dafe petition will become J^patrent, if We attend
to the meaning of the word rendered " make perfect." That
word properly signifies, to put a thing into proper order, so that
it may be fit fori-soring its' purpose. The meaning will be
made plain by itttdnding to the manner in which it is employed
in some other passages of Scripture ^^here it occurs. In Kom.
ix. 22, " the vessels of wrath*? are said to be " fitted" — ^the same
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THE GREAT SHEPHEBD OF THE SHEEP. 421
word used here — ^^ for deataruction ;" . t.«., prqpai^d, made ready,
by thei)r own self-depravatioo, for that state to which they are
dooitied. They have made themselves 6t for nothiiig else but
for destruction, — ^utterly unfit for any purpose but, to be fuel for
the fire un<^uenohable. In Heb. xi. 3, the workls are said to
have been " framed" — the same word — ^" by the word of God f
that is, put in order, reduced into fit shape, fronij the formless
state in which these materials were called into being — ^without
form and void, — and prepared for the several purposes which
they were intended to answer. In Heb. x. 5,. " a body" is said
to have been " prepared*' — the word before us — ^for our Lord,
referring to the formation of a human nature fitted to serve the
purposes of His mediaticni. In Gal. vi. 1, the. spiritual are
called on to ^' restore'^ — the same word— the brother who has
fallen into a fault; that is, to employ means for fitting him
again to perform his functions as a member of the body of
Christ. To refer only to one passage more : in Eph. iv. 12,
Christ, having ascended to heaven, is represented to have given,
among othet gifts to His Church, " some teachers, for the per-
fecting of the saints, for the work of the ministry ;'.' t.^., to put
in order, to prepare the saints, Le.j individual Christians, for
ministering to, for promoting the welfare of the body of Christ,
the Church at large.
The word seems used in the same, its ordinaiy meaning, in
the passage before us; and the Apostle's prayer, in plain
English terms, is, ^ that God, as the God of peace, would fit,
qualify, prepare the Hebrew Christians, for the great business
of their high and holy calling, " the doing of His will in every
good work.'"
We are all by nature utterly unfit for obeying the will of
God in any good work. We are not destitute, indeed, of any
physical faculty necessary for this purpose. We have a mind
and a heart, we have head and hands, to serve Him in our
bodies and in our spirits, which are His. But all these are out
of order, unfit for their proper purpose. In our natural state,
we do not know His will, and we have no desire to know it.
When urged on our attention, we discover a dislike to it, and
will not do it God alone can put to rights this disorder. God
alone can make any man fit to do His will. And this is true
not only in reference to men in a state of unregeneracy ; it is
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422 I DISCOURSE IX.
equally trae in reference to the most advanced Christian. It is
God who works in him both to will and to do. God hath made
ns, says the Apostle, " aftfe," Le.y qualified, fit ministers of the
New Testament ; and if any man is a strong, healthy, active
Christian, fruitful in every good word and work, it is because
He is God's workmanship, because God has made him fit fof
doing His will in every good work. Left to himself, he would
not desire to do good ; and even were he desiring to do good,
evil would be present with him. We need not merely to be
once for all put to rights. There are disordering elements in
the most thoroughly renewed man. We must be kept in order
as well as put in order. Without Grod we can do nothing : our
BuflSciency is of Him, of Him alone.
The Apostle's prayer is, that the Hebrew Christians may be
prepared to do the will of God, — f.e., to yield a cheerful obedi-
ence to the will of God, as made known in His written word
and by His providential dispensations ; denying ungodliness and
worldly lusts; living soberly, righteously, and godly in His
world ; doing justly, loving mercy, walking himibly with God
in His commandments and ordinances ; in one word, actively
doing, and patiently suffering, His will.
The Apostle's prayer is a very extensive one. He wishes
not only that they may be prepared to do the will of God, but
prepared to do this will in every good work. His desire is, that
they may be ^^perf ect in all the will of God," — " entire, wanting
nothing." The will of God is our «anctification— our entire,
our complete sanctification — our sanctification "in the whole
man, soul, body, and spirit," — every word, every action, every
thought, every feeling, being brought into entire conformity
to the mind and will of God. The Apostle's prayer is, that
Christians may be enabled by God to " cleanse themselves from
all filthiness of the flesh and of the spirit, and to perfect holi-
ness in the fear of God;" so that no demand of duty, however
heavy, no crisis of circumstances, however imexpected, may find
them unprepared, but that they may be readt/ to every good
work.
The second petition refers to the means by which this most
desirable end is to be accomplished. This preparation for doing
the will of God in every good work, is effected by God's " work-
ing in men that which is well-pleasing in His sight, by Jesus
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THE GREAT SHEPHERD OF THE SHEEP. 428
Christ." "Out of the heart are the issues of life." If the
streams are to be clear, the fountain must be pure ; and if it is
defiled, it must be purified. External good works can be secured
only by internal good principles. In order to conformity to the
law of God in the life, there must be conformity to the will of
God in the heart.
"That which is well-pleasing in God's sight" in man, is
just a habitual mode of thinking and feeling in accordance with
God's mind and will. The man who thinks along with God,
wills along with God, chooses along with God, loves what God
loves, hates what God hates, seeks and finds enjoyment in that
in which God finds enjoyment, — that is the man who in his in-
ward part is well-pleasing in God's sight. God approves of. He
has complacency in, this state of mind and heart. It is His
own work ; and He sees it. He looks on it, contemplates it, and,
behold, it is very good. This state of mind is not natural to
man in his present state. God wo^ks in him this new and
better frame of thought and feeling. He gives the right mind
and the new heart. In the new creation, all things are of God.
He does not do this, however, miraculously, — making us imme-
diately, as by inspiration, at once, without the intervention of
means, to know and love Himself and His will. I do not
say that such a revolution in the inner man is impossible,
but I do say that it is not in this way that we are to expect
that God will " work in us that which is well-pleasing in His
sight."
In this matter He honours His own work ; He acts in ac-
cordance with the established laws of that intelligent and moral
nature which He has given us. In His word He has given us
a plain, well-accredited revelation of His mind. By the influ-
ence of His Spirit, which our depravity has rendered abso-
lutely necessary. He leads us to understand and believe that
revelation. The revealed mind of God being understood and
believed by us, in the degree in which it is so, becomes our
mind ; and our mind being brought thus into accordance with
God's mind, according to the constitution of our spiritual na-
ture, our will is brought into conformity with God's will. It is
thus that God, by His word and Spirit, "works in us that
which is well-pleasing in His sight."
It is plain from these remarks, that Gc^l's " working in us
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424 DISOOtTBSE IX.
that which is well-pleasing in BUs sight,** hj no means makes
ns the mere passive subjects of His operation— entire recipients,
in no sense agents. Christians (I am speaking, not of the
origin, but the progress of inward sanctification) must study the
Holy Scriptures, and accompany their study of the Scriptures
with fervent believing prayer for that divine influence without
which these Scriptures, given though they be by inspiration of
God, never are savingly understood and really believed. While
we thus use the means — ^and we act like madmen if we do not
use them, diligently and perseveringly use them — and look for
the appropriate result, we are never to forget that His working
in Its is necessary in order to our either willing or doing; and
when the use of the means are effectual, and we are enabled to
walk at liberty, keeping His commandments, serving Him with-
out fear, in righteousness and holiness, let us give to Him, as is
most meet, all the glory, saying. It is not I that live, it is
Christ that lives in me. It is not I who work, but He, working
in me, by me ; not I, but the grace of God that was in me. He
works all our works in us.
The expression, "by Christ Jesus," admits of a twofold
connection, and, of course, of a twofold explication. It may
either be connected with the phrase, " that which is well-pleas-
ing in His sight," or with the phrase, "working in us." In the
first case, the sentiment expressed is, that whatever good is
wrought in the mind of man, is acceptable to God through
Christ Jesus. We owe to Him not only the pardon of our sins
and the sanctification of our natures, but we owe also the ac-
ceptance of our imperfectly sanctified natures and lives to His
mediation. We and our services are accepted in the Beloved.
God sees Christ Jesus in us, and is well pleased with us, be-
cause well pleased with Him. In the second case, the meaning
is, that all God's sanctifying operations on the mind of man,
while the Holy Spirit is the direct agent, are carried on with a
reference to the mediation of our Lord Jesus Christ. There is
no communication of sanctifying influence from tJie God of
peace but with a reference to the atonement and intercession of
our Lord Jesus, the great Shepherd of the sheep. We are
washed, we are sanctified, in the name of our Lord Jesus, as
well as by the Spirit of our God. God is in Christ reconciling
the world to Himself ; and it is as the God of peace in Christ
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THE GREAT SHEPHERD OF THE SHEEP. 425
that He blesses us in Christ with all heavenly and spiritual
blessings.
ni. The last topic suggested for consideration by the text
is the doxology with which the Apostle's prayer concludes, " To
whom be glory for ever." It is impossible, from the words or
their construction, to determine with absolute certainty whether
this ascription of divine honour refer to the God of peace or
to Jesus Christ. We know that both are worthy of eternal
honour and praise, and that both shall receive the eternal
honour and praise to which they are entitled. We find that
glory is ascribed to them both separately and conjointly. To
the Father separately: Phil. iv. 20, "Now unto God and our
Father be glory for ever and ever. Amen." To the Son
separately : Rev. i. 5, 6, " Unto Him that loved us, and washed
us from our sins in His own blood, and hath made us kings
and priests unto God and His Father ; to Him be glory and
dominion for ever and ever. Amen." To the Father and the
Son conjointly : " Blessing, and honour, and glory, and power,
be unto Him that sitteth on the throne, and to the Lamb, for
ever and ever."
It appears to me, however, that though "Jesus Christ" be
the nearest antecedent, yet as " the God of peace " is directly
addressed, and chiefly spoken of, that the ascription of praise
ought to be considered as offered to Him. It is natural that
the doxology should be addressed to the same person as the
prayer.
" The bringing again from the dead our Lord Jesus, that
great Shepherd of the sheep, by the blood of the everlasting
covenant," the blessing acknowledged, — and the preparing Chris-
tians to " do His will in every good work, by working in them
that which is well-pleasing in His sight," the blessing sought
for, — are themes worthy of the songs of eternity. In these dis-
pensations God displays a power and a wisdom, a holiness and
a grace, which richly deserve everlasting praise ; and as they
richly deserve, so shall they certainly receive it. The Apostle's
fervent wish, in which every loyal intelligence on earth and in
heaven will cordially acquiesce, shall be fully accomplished.
A song ever new shall be unceasingly raised by " the nations of
the saved" — a number without number — ^with sweet voices utter-
ing praise to the God of peace, who reconciled them to Himself
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426 DISCOURSE IX.
by the blood of His Son, and declared the accomplishment of
this reconciliation by His glorious resurrection ; and who, by
the instrumentality of His word and the agency of His Spirit,
prepared them for doing His will in every good work, by work-
ing in them that which is well-pleasing in His sight. "Amen,"
says the Apostle. Eternal, imiversal praise be to the re-
deeming God! So it ought to be. O that it were so even
now ! So it shall be ere long, and so it shall continue to be for
ever. Who does not feel disposed to reiterate the Apostle's
expression of conviction, and desire, and faith — Amen and
Amen I
Such is the prayer with which the Apostle closes his Epistle
to the Hebrew Chiistians. It is a prayer which all Christians
should habitually present to God for themselves and for each
other. It is a prayer which cannot be presented but by Chris-
tians. They only know God as the God of peace, the recon-
ciled Divinity — ^reconciled by the bloodshedding of the great
Shepherd, showing Himself reconciled in His resurrection from
the dead. Till men know God and Jesus Christ in these
characters, they cannot come to God by Christ — they cannot
come boldly to the throne of grace to seek spiritual and hea-
venly blessings, either for themselves or for others ; and it will
be in proportion to the firmness of their faith respecting the
completed and sealed reconciliation in the blood of the everlast-
ing covenant, that they will be desirous and hopeful of obtain-
ing, either for the one or the other, a personal interest in its
benefits. Let every Christian, then, present this petition for
himself. Let progressive holiness, the blessing here asked for
— ^holiness of heart and of life — ^be the great object of his desire
and pursuit. In our times there is a very eager thirst, indeed
a diseased appetite, for what is called comfort among professors
of Christianity ; — a very good thing if it rest on solid founda-
tions, and be obtained in the right way. Comfort is to be
sought in increased faith and holiness; or rather, faith and
holiness are to be sought, and comfort, in the measure that
will do us good, will follow as a matter of course. That Chris-
tian enjoys the most comfort who thinks more of his duty than
of his comfort — more of God's glory than his own inward satis-
faction. Believe what God says — do what God commands, and
you will never want a due measure of comfort. Seek to grow
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THE GREAT SHEPHERD OF THE SHEEP. 427
in faith — seek to grow in holiness : that is the way to secure that
the peace of God shall keep the heart and mind. Sensible at
once of the obligation that lies on him, to be perfect in all the
will of God, — of the close connection there is between his doing
the will of God and enjoying tokens of the favour of God, —
of his own utter incapacity to do God's will in every good
wwk — in any good work, and of the disposition of God to
give good gifts to them who ask them, let his prayer be : " O
that my ways were directed to keep Thy statutes. Teach me
the way of Thy statutes. Enlarge my heart, that I may run in
the way of Thy commandments. Make me to go in the path
of Thy commandments. Hold Thou me up; so shall I be
safe. Let Thine hand help me. And that it may be so, work
all my work in me. Work in me to will and to do of Thy
good pleasure. Incline my heart to Thy testimonies. Put
Thy law in my heart; write it on my inward parts. Make
Thy grace sufficient for me, and perfect Thy strength in my
weakness."
And let us remember that we are but mocking God in pre-
senting such supplications to Him for ourselves, if we are not
diligent in the use of all the means appointed by God for ob-
taining that preparation of the mind that is necessary for the
acceptable service of God. He who expects these blessings,
while neglectful of, or negligent in, the duties of reading the
word of God, meditation, careful observance of the dispensa-
tions of divine providence, and regular waiting on the instituted
public ordinances of divine worship, cherishes a presumptuous
expectation. He is like a man professing to have a great desire
to reach a particular place, who, though the road lies plain
before him, stands still or moves in an opposite direction. It
is in spiritual as in worldly affairs. The hand of the diligent
makes rich ; the mere talk of the lips, however specious, tends
to poverty. It is they who " wait on the Lord" in prayer, and
in the use of means, that " renew their strength." It is they
who "put on the whole armour prepared by God," and prove
it by habitual exercise, that will approve themselves good soldiers
of Jesus Christ, be made more than conquerors, and meet the
complacent smile and kind invitation of their Lord at last:
"Well done, good and faithful servant," thou hast done My
will ; enter into My joy.
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428 DISGOUBSE IX.
And whik we present this prayer for ourselves as indi-
viduals, let us also present it for all our brethren in Christ
Jesus. How often did the Apostle show his love to hb brethren
by praying for their progressive sanctification ! Let us imitate
his example. If we do not, is there not indicated either a
want of love for the brethren, or an unduly low estimate of the
value of spiritual blessings, or a deficiency in our confidence in
prayer, or rather in the Hearer of prayer, or something of all
these united T Let us often " bow our knees unto the Father of
our Lord Jesus Christ," the common Father of us all, f or " the
whole family on earth called by the same name," that they
may be " filled with the fruits of righteousness, which are by
Christ Jesus, to the praise and glory of God;" that they may
" walk worthy of the Lord unto all pleasing, being fruitful in
every good work, and increasing in the knowledge of God ;" and
that for this purpose they may be " strengthened with all might,
according to God's glorious power;" that God may ^^ work in
them, both to will and to do of His good pleasure ;" that " the
very God of peace may sanctify them wholly, and preserve
their whole spirit and soul and body blameless unto the coming
of 6ur Lord Jesus Christ ;" that " the Otod of all grace may
make them perfect, stablish, strengthen, and settle them ;" and
that " He who is able to keep them from falling may present
them faultless before the presence of His glory, with exceeding
joy." Such prayers for the brotherhood would bring down
blessings on ourselves.
And let us be encouraged, in presenting such prayers for
ourselves and others, by remembering that God is the God of
peace — ^who was angry, but whose anger is turned away — and
who delights in bestowing benefits, especially spiritual benefits ;
that the blood of the covenant which sprinkles His throne is
of infinite atoning virtue ; that Christ, the great Shepherd of
the -sheep, has laid down His life for us — has risen from the
dead — ever lives to make intercession — able to save to the
uttermost all coming to God by Him. With full assured faith,
and with confident hope, let us thus draw near to the throne of
grace, and ask these and all other heavenly and spiritual bless-
ings in the all-prevailing name.
And while we seek blessings, let us not neglect to render
praise. In all our prayers, as our Catechism teaches us, let us
Digitized by LjOOQIC
THE GREAT SHEPHEBD OF THE SHEEP. 429
praise the great, object of our worship, "ascribing kingdom,
power, and glory to BGm." Let us declare our sense of His in-
finite excellence, and our desire that that excellence may be
universally perceived and felt, and worthily acknowledged by
all intelligent beings. And in testimony, equally of our confi-
dence that our prayers for ourselves and our brethren shall
be heard, and that our earnest desire that the universe may be
filled with His glory as the God of peace shall be fully gratified,
— let us say. Amen, Amen, and Amen. Nor let Christians,
when praying for themselves and one another, that God would
prepare them for doing His will in every good work, by work-
ing in them that which is well-pleasing in His sight, forget
those who still are what they once were — vessels " self-fitted for
destruction." He who has made you what you are, can create
them anew. He can make them, too, vessels fitted for glory.
He can arrest a man In the full career of rebellion, and convert
him into a loyal subject. He converted Saul the persecutor into
Paul the Apostle, and made him who seemed, if ever man did,
bent on fitting himself for destruction, " a chosen vessel to Him,
to bear His name before the Gentiles, and kings, and the chil-
dren of Israel." And what He has done. He can do. His power
and His grace are unchanged, imchangeable ; and the prayers
of the Church are one of the means to be employed for the
conversion of the world. Lift up, then, unceasing, ai'dent prayers
in behalf of your perishing brethren, who are every day becom-
ing fitter for destruction. Oh Thou who canst do all things 1
of these stones raise up children to Abraham. The valley is
full ofj bones — very many, very dry. But these dry bones can
live. For thus saith the Lord, Behold, I will cause breath to
enter into them, and they shall live. But we, who by God's
mercy already live, must prophesy unto these bones, and must
say to the Spirit, Come ! come from the four winds, O Spirit,
and breathe upon these slain, that they may live. And as we
prophesy and pray, we have reason to hope that the breath
will come into them, and they shall live and stand up on their
feet, an exceeding great army — ^prepared by the God of peace,
who brought again from the dead our Lord Jesus, that great
Shepherd of the sheep, working in them that which is well-
pleasing in His sight, through Jesus Christ — ^prepared to do His
will in every good work — all ready to give glory for ever and
Digitized by LjOOQIC
430 DISCOURSE IX.
ever to their divine Benefactor. O that it were so ! " Oar
Father who art in heaven, hallowed be Thy name. Thy king-
dom come. Thy will be done on earth as it is in heaven. For
Thine is the kingdom, and the power, and the glory, for ever.
Amen."
Digitized by VjOOQIC
INDEX.
I.
PRINCIPAL MATTERS.
Abel^s sacrifice better than Gaines, ii.
40.
Abraham, the promise and oath to,
i. 813 ; his faith, ii. 55.
Altar, Christian, ii. 243, 399.
Angels called ** spirits, and a flame of
fire," i. 52 ; "a little lower than,"
the meaning of, 93 ; ministry of,
144 ; ministering spirits, 69 ; not
the objects of Christ^s incarnation,
130.
Assurance of faith, ii. 8 ; of hope, i.
311.
Author of salvation, i. 258.
^* Baptism and laying on of hands,
doctrine of," L 279.
Barak's faith, ii. 127.
*' Better things provided for Chris-
tians," what, ii. 387.
"Bloodof Abel," ii. 203.
"Blood of the covenant," meaning
of, i. 418.
" Body, a, hast Thou prepared Me,"
signification of, i. 441.
" Boldness to enter into the holiest,"
the meaning of, i. 6.
Brotherly love, ii. 219.
" Built by God, all things," its im-
port, i. 163.
Christ, the Apostle and High Priest
of our profession, i. 150 ; ^dressed
as Goa, 54 ; brightness of Clod's
glory, and express image of His
person, 29 ; Creator, 60 ; coimted
worthy of more glory than Moses,
ii. 161 ; entered into the holy place
by a greater and more perfect ta-
bernacle, 327 ; Forerunner, i. 827 ;
" Heir of all things," 25 ; a High
Priest^ and great High Priest, 226 ;
who has pc^sed through the hea-
vens, 228; who can svmpathize,
231, ii. 288 ; without sin, i. 233 ;
such as became us, 353 ; in heaven,
365 ; of a superior covenant, 367 :
our High Pnest, ii. 282 ; of good
things to come, i. 391, ii. 323 ;
" He learned obedience by the
things He suffered," what it means,
i. 249 ; made perfect by suffering,
108, 257; beoome the Author of
etmial salvation, ii. 318 ; a mer-
ciful and faithful High Priest, i.
135 ; obtained eternal redemption,
ii. 325 ; offered up prayers and
supplications in the oays of His
flesn, 309 ; a Priest by divine ap-
pointment, i. 242 ; like unto Md-
chisedec, 261 ; by an oath, 349 ; for
ever, 350 ; His priesthood similar
to Melchisedec's, a proof of supe-
riority, 385 ; superior to the Levi-
tical, from the solemnity of its
institution, 345 ; more efficacious
than the Levitical, 398; He re-
ceived a more excellent ministry
than the angels, 39 ; His sacrijice
more efficacious than the Levitical,
ii. 341 ; offered through the Eter-
nal Spirit, 347 ; is the Captain of
salvation, i. 105 ; superior to the
angels, 36, 42 ; to Moses, 148 ; to
the Aaronical priesthood, 222 ; He
is a successful Priest, 248 ; by suf-
fering, brings many sons to glory,
146 ; suffering, being tempted, 138.
Digitized by LjOOQIC
432
INDEX.
Christians, holy brathren, and par-
takers of the heavenly calling, i.
162.
Chastening, not joyous, but grievous,
ii. 177.
** City which hath foundations," what
it is, ii. 59.
Cloud of witnesses, surrounded by, ii.
147.
Confidence, not to be cast away, ii.
31 ; of hope, 168.
" Conscience, evil, sprinkled from,"
meaning of the expression, ii. 60.
Consuming fire, God is a, ii. 218.
"Country," meaning of the word,
u. 65.
" Covenant, everlasting," ii. 416 ;
new, diflFerent from tlw old, i. 373 ;
old, what it had, 376.
Covetousness, the Scripture meaning
of, ii. 229.
David's faith, iL 128.
" Dead works," the meaning of, i.
403.
" Death, the power of," its import, i.
126 ; of Christ, the extent of, 101 ;
and judgment, imalogy between
men^s and Christ's, 428.
Destroyer of the first-bom, ii. 106.
" Divers doctrines," what these were,
ii. 240.
Doxology, ii. 425.
Epistle, author of, i. 5 ; canouicity,
8 ; interpretation, 9 j language,
style, and place, 7 ; subject and
division, 8 ; to whom written, 6.
" End of the world," meaning of the
phrase, ii. 427.
Enoch's faith, ii. 45.
" Entrance into the hoUest," signifi-
cation of, ii. 2.
Esau's finding no place of repentance,
ii. 190.
" Eternal Spirit," meaning of, i. 401.
Faith, the substance of things hoped
for, ii. 36.
" Falling away, so as npt to be re-
newed to repentance,"" in what
case, i. 289.
First principles of the doctrine of
Christ, what, i. 276.
Fear of entering into God's rest, in-
culcated, i. 200.
" Field often rained upon," what it
is, i. 299.
Gideon's faith, ii. 126.
" Grace given us," what it means, ii.
216.
" God of peace," the import of, ii.
417.
" Him that speaketh from heaven,*'
who, ii. 204.
Holiness, its proper meaning in Scrip-
ture, ii. 186.
Hope, an anchor of the soul, i. 320 ;
confidence of, 168 ; rejoicing of,
169.
Hospitality, duty of, ii. 224.
Incarnation of Christ, its design and
end, i. 124.
Isaac's offering up, ii. 67 ; blessing
Jacob and Esau, 75.
Israelitish history improved, i. 172.
Jacob's faith, ii. 80.
JepJbthah's faith, ii. 128.
Jericho, the falling of its walls^ ii.
117.
Jesus, the Author and Finisher of
our faith, ii. 159.
Joseph's faith, ii. 84.
" Kingdom which cannot be moved,"
what, ii. 213.
Law, the, a shadow of good things to
come, i. 432.
LeviticsJ priesthood, its nature, de-
sign, and functions, i. 237 ; sacri-
fices efficacious, ii. 338.
" Majesty in the heavens," meaning
of the phrase, i. 362.
Marriage honourable in all, ii. 227.
"Mediator of the new covenant,"
meaning of, ii. 358.
Melchisedec, who and what he was,
i. 261 ; a type of Christ, in what
respects, 322.
Messiah, as {»t)n;iised, not a Levitical
priest, i. 348.
MoseSt faithful as a servant, i. 165 ;
faith, ii. 89 ; and Christ faithful
ov^ their house, 166 ; parents,
their faitfi, 85.
Mount that might be touched, ii.
Digitized by LjOOQIC
INDEX.
433
192 ; Zion, the city of the liying
God, 199.
Noah's faith, ii. 49.
*^ Obedience hj the things He suf-
fered," learned by Chrisfc, ii. 305 ;
to spiritual rulers, 257.
" Oracles of God," what are they? L
266.
Passorer, keeping of, ii. 105.
" Patience, running with," the mean-
ing of, ii. 153.
Patterns of things in the heavens,
what these were, i. 420.
*' Perfect, made," meaning of, ii. 145.
Perfection not by the LeviticaJ priest-
hood, i. 387.
Postscript to the Epistle, ii. 273.
** Priest taken from among men,"
meaning of, i. 239.
Profession, holding fast, ii. 296 ; our,
what the expression means, i. 154,
229.
Promise made to Israel conditional,
i. 193; of eternal inheritance, 411 ;
Gospel, its nature, 195 ; not re-
ceived, meaning of, iL 140, 384.
Psalm Eighth, the bearing of it, as
quoted by the Apostle, i. 90.
Race, Christian, ii. 152.
Rahab's faith, ii. 122.
" Recompense of reward," meaning
of, ii. 95.
" Redemption of transgressions,"
what the phrase means, i. 412, ii.
361.
Red Sea, passing through, ii. 111.
Repentance from dead works, what it
is, i. 277 ; no more, for those who
sin wUfuUy, ii. 16.
Reproach of Christ, what it means,
u. 92.
Resemblance between Christ and
Moses, i. 158.
Rest of God, what it is not, i. 206 ;
]eit to the people of God under the
Gospel, 198 ; remaining, what it is,
208.
Rulers, Church, to be remembered, ii.
234.
Revelation, the Jewish, described, i.
16 ; the Christian, described, 21.
Revelations, the two, contrasted, i.
15.
Sacrifice of Christ, ii. 253.
Salvation, the great, i. 76.
Samson's faith, ii. 128.
SamuePs faith, ii. 129.
" Sancti^," the meaning of the word
in the Epistle, ii. 22.
Sanctifier and sanctified, of one, i.
115.
"Shaking heaven and earth," the
meaning of, ii. 209.
Shepherd of the sheep, Christ, ii. 262,
412.
Short, coming, and seeming to come
short, meaning of, i. 199.
Sitting down at the right hand of
God, what it is, i. 11, 446.
" Slip, lest we let," meaning of the
phrase, i. 73.
Son of Gi)d, what it means, i. 22.
Spirit of grace, ii. 23.
Spirits of just men made perfect^ iL
202.
Superiority of Christ to angels, i. 37 ;
to Moses, 160 ; to Aaron, 224.
" Surety," the meaning of the word,
ii. 347.
Tabernacle, first, what it means, i.
385 ; greater and more perfect, by
which Christ entered, 394.
Tastinff of death, i. 101; of the good
word of life, 285.
Testament, Mediator of, the render-
ing of the word, i. 407.
Testator, meaning of the original
word so render^, i. 414.
Throne of grace, what it means, i.
234 ; come boldly to, ii. 299.
Translations necessarily imperfect, ii.
354.
" Vail, that is to say, the flesh of
Christ," meaning of, ii. 3, 371.
Walking with God, what it means,
ii. 45.
Word of God, quick and powerful, i.
214 ; of righteousness, meaning of,
270.
*' World to come," signification of the
phrase, i. 87.
VOL. II.
2£
Digitized by VjOOQIC
434
INDEX.
11.
GREEK WORDS AND PHRASES REMARKED ON.
'Ayay^wa, 1. 143.
AyyiXo/c, i. 17.
'a 771X0^, i. 37.
'Aytdt^tiVy 1. 114.
^Aysctfffii^y ii. 186.
^ Aytovy i. 379.
'AdSxifMij I 301.
' Ahrriaaiy ii. 19.
AiuiVy i. 26.
A!oj¥iovy i. 401.
'AXi]^/v^ xapdiOy ii. 7.
'AXX<i, i. 188.
'AXuff/nXic, ii. 260.
'AvaXoy/tfaiftfg, ii. 164.
'Avaffr^ffaf, i. 44.
'AFargraXxiv, 1. 341.
^AvnXoyia i/f aur^ ii, 164.
^Avrkvxay i. 425.
"A^w, 1. 324.
^ Airapd^aroiy i. 351.
* ATTttdttaiy i. 212.
'a^o, i. 257.
* A'JToKti'nratj i. 211.
'Aflro^oXov xa/ Ap;^/fpia r?^ o^cto-
"koyiai rtfiuvj i. 155.
'Apx^r^h i. 107 ; ii. 160.
^Ap^^v XajSoDtfa XaXirtftfa/, i. 79.
^Apx^v TYii vTOffraffsagy i. 185.
'Apx^pivi, i. 227.
'Aefrc/b^, ii. 86.
Avro n rh SSXtov^ l. 418.
Aur^C, i. 446.
AuroD, i. 32.
AuroD, i. 82.
AuryJ, i. 105.
^ A(paipt^ afiaprtafy 1. 438.
'Ap/£va/, i. 276.
^ Afufiotufiivoiy i. 328.
BafftXttav xapaXafifidvovngy ii.
214.
Bi0atavy i. 170.
BXeTO/bbiy^ i. 97.
Bpuifiaray ii. 243.
r(£p, 1. 88, 94, 161, 313, 353.
riyov^n J, i. 348.
Tiv6fAi¥0iy i. 41.
ritistfto, i. 101, 286.
r?, 1. 298.
Ai, i. 55, 175,232; ii. 228.
Afdfxaro^ra/, i. 334.
Attffitoiij ii. 29.
A^^ou, i. 130.
a/ ai/roD, i. 33.
Atit ^p(iy(tm^ ii. 273.
A/' 5;, ii. 42, 48.
Ai' ov X(x/ d/* ov, i. 28.
A/' ouc, i. 299.
A/c^ ^xadr^fiarmy i. 108.
A/€^ flravri^ roD ^^v, i. 129.
A/c^ 'jritfrtui nal fiaxpo&vfiiagy i.
311.
A/e^ 7ve6/tibaro^ a/u\hvy i. 402.
AiA riv ;^^i'Ov, i. 266.
Aia&ifiivoiy i. 408.
Aiadrixriy i. 346, 407.
Aidxpiifiv xaXoD rf xa/ xaxou, i.
272.
A/(£vo/a, i. 373.
Aoxfl, i. 200.
AvmfMug, i. 288.
Auva^cbEvov, i. 232.
A{/m(f&0Uy i. 139.
Aa)f>a, i. 240.
^EavToTgyi. 294; ii. 30.
'Eaurou;, i. 182.
"Eyyuo;, i. 347.
^Eyyvg afavifffiovy i. 374.
^Eytv^dntfctfy ii. 135.
Digitized by LjOOQIC
INDEX.
435
^ Eyxfxahi&rcUy l. 417.
'E/fiif t<fOfji»ai avrf dg ^artpa xai
avrhi iitrat fiot tig u/ovy i. 45.
"E^ijxfv, i. 25.
£/ Taidtiav v^ofiivirsy ii. 171.
E/f, i. 387 ; li. 176.
E/; 7?v, ii. 57.
E/; ^)Cba(, i. 81.
E7x;f, i. 378.
'Exa^/eTEV eaurov, i. 34.
"EvXxiavy ii. 135.
'ExXu^/irfvo/, ii. 163.
^ExpipovffOy i. 301.
'EXarr^w, i. 91.
'EXf^yC6a;r, i. 136.
"E/uka^sv, i'jpa&fVy i. 249.
'E^c6«'f<ri7i' s/; r(i( X^ff'^^i il* 25.
^E/i^pavi^ou^tVy ii. 65.
'Ei^, i. 17.
'Ev 'jrapaPoXfi, ii. 71.
'Ew ro?*; flr^op^ra/;, i. 17.
'EV Vltfiy 1. 23.
'Ev ^, i. 137, 316.
*Evo;^«;, i. 129.
'Eg g^if Tame, i. 115, 116.
'EflrayyfX/a, ii. 32.
"ErayytX/a rrji aidtmu xXtipovO'
fiiagj i. 411.
^EvayyiXsag JdSvrsgj ii. 64.
^Emi oux av, i. 436.
*Einip<ic6fi(fa¥y ii. 138.
'EflT/, i. 166, 278, 338, 368;
ii. 7, 19.
'Eat' id^arou ro/i' rtfMpuVy i. 21.
'Et/ vtxpoTsy i. 408.
^E'jndvfiioy ii. 229.
^ETixtifisvoy i. 389.
^EiriXafA^avsraiy i. 130.
'ET/tf'xo^oDyrf^, ii. 189.
'EflT/ifuvayftiyiv, ii. 13.
'Eflrpfflw, i. 109.
"EtfTjjxi, i. 445.
Evdpi<fTO¥ |yurtr/oy auroD, ii. 270.
Euxa/pov po^6iia¥y i. 235.
EuXoys/V, ii. 77.
ElTtphrarovj ii, 157.
"Ex^o^aty i. 306.
"Ep^wF, i. 125.
Zuvrogy ii. 25.
*H xara T/^r/v dtxato(f{j¥riy ii. 53.
'H^g/j;, ii. 151.
*H//bf7(; oux hfjiih bxo&roXfig tsg
A'TOiXiiavy ii. 35.
'HZ/bft/v, i. 16, 38.
'U¥y ii. 2.
^Hf, i. 302, 308.
©ipaflTwv, i. 165.
0vfAiar7ipiovy i. 380.
eutf/a/, i. 240.
*Tkd^t^&at rdg a/JMprtagy i. 135*
*lXa(rT^piO¥y i. 234*
KiK^ fiMpa,¥y i. 358.
Ka^ ofioiorrjray i. 233*
Ko^ Jifov, i. 161.
Ka6apifffih¥ 'jroitTaf&aiy i. 33.
Ka^apKFfiogy i. 33.
Ka^c^^ i. 205.
Ka&ug Uog rt<rhy ii. 14.
Ka6^g Xiyii rb U^tZfia rh'Ayiovy
i. 172.
Ka/, 1. 75, 165, 174, 175, 334.
Kai xaTi(fTf\cag ahTh¥ M rd ipya
r6J¥ %ilpOit¥ (fOVy 1* 93.
Ka/ rpo^iotg hp&dg ft'o/jjcrarf rtTg
iroifh ufiu¥y ii. 181.
Kairsp cSv vUgy i. 252, 253.
KasTOiy I 206.
KaXc;^a/, i. 182.
KaXo^/bbfvoc ^Afipad/Ay ii. 55*
Kap3/a, i. 373.
Kapdia drtfrrlag, i. 177.
Kard xaip6¥y i. 355.
Kar^ H doxoDv, ii. 175.
KarafioXii o'jripfjkarogy ii. 62.
KaraXtiirofii¥fig s^ayyiXiagy i. 1 98.
Karavojjtfars, i. 157.
KarapyiTify i. 128.
Digitized by VjOOQIC
(136
JXmEJL
Karapr/J^avy ii. 38*
KaraaxSirQUiy ii. 122*
Karixpivi rhp %6<SfiWy ii* 51.
YialyfiiJM^ i. 169*
K'Kf^povofi**hy i. 39*
KXijf>ov^j(MC^ i. 25*
Ko6fiix6v, i. 378.
Kpa«^tftt/y i. 320.
KparSffi^iVf i. 229*
Kpt/TTOtfi ^utf/a/fy i. 422*
Kr/V/c, i. 219.
AaXiTy^ i. 16.
Aofj^^dviiff i. 244.
Aafi^vSfMvcgy i. 239.
Aa(J^, i. 135, 159.
Aarpi{/ufii¥j ii. 217.
Af/s/, i. 49.
Aiyuv xarcb /Obfpo^ L 382.
AiiTovpySiy i. 363.
Aoy/xi) XarpiiOy ii« 217.
A^»^ dutfVf/bb^viurof, i. 263*
A6yof T^g &xorigy i.'203.
MtyaXoHfuvfig h if^XoTg^ i. 34.
Mf/v^ T& fA^ 6aXtu6/j0§vay ii. 212.
MfXXo^ra, i. 391, 432.
>ffvotfffar, ii. 30.
"MtpiafuTgy i. 82.
MirdvotOy ii. 190.
Jtffr^;^duj, i. 58.
Mfr^/o^o^f/t' duvo/Mft^ i. 241.
MiXfi riXougy i. 170.
MiXfig aifjiiarog, ii. 166.
Ml) sx fan^hwy ii. 39.
Ka^^ i. 159.
Nfa^, ii. 203.
'Sifcg fi,apr{/pu9y ii. 150.
Nuy, i. 425.
*o et^;, i. 55.
*0 X6yog r^c opxotfMdagy i. 358.
"07x0^, ii. 154, 155.
•o^«, i. 134 ; ii. 71.
O/ dflT^ Tfig 'iraX/a^, ii. 276#
0/ '^iffnUavTtgy i. 204.
Oixovofisa roD ^Xf^puifMir^f ru¥ xoti-
pcDv, i. 22.
0/xou)Cbfi^ij, i. 89.
07x^ avToVf i. 159.
[Ov, i. 388.
' Ontdi<f/Ji»hg rou X^/^ou, ii. 93.
•Ot«;, i. 100.
'o^^, 1. 175.
'Opitf&iiij i. 44.
^OpojfiiVy i. 97.
'Orav di rdXstf i. 47.
Ou /ti) — oOd' ou /Db^, ii. 231.
OZ ij 9«v4 rj)!* yii¥ hdX§v6i rorc,
ii. 208.
Ou oJxo;, i. 167.
Oux i^raiff^itvireuy L 116.
05^, i. 185,336; ii. 3.
ndXiVy I 47, 29L
JJdvra uwira^aiy i. 94<i
Ilapdy i. 41.
nap* aurovg, i. 39.
Uapd rhv^A^iXy ii. 203.
napa^fy^/^ey^;, i. 390.
Uapars'irruvy i. 289.
UapoMrXnffittgy i. 122.
Uapaffvufiffj i. 74^
Uap6vruj ii. 230.
Uafffi6!ay i. 169.
Uafffiffsa tii^ ii. 2«
JJariptiy ii. 85.
Ilanif ra/v intvfidrwy ii. 175.
nm/^/MCi, i. 306.
Ilf^/ijxfi, ii. 105.
nf««ii]/ttiva>v, ii. 211.
IliToy^f irtipaifhigy i. 138.
Htptxttrat dif^miavy i. 241.
Tlipiffiforfpeagy i. 71.
niiffiy i. 212*
Il/Vri/, ii. 48.
n/<rrf/ /bbf/a; yiv6iii,i*cg Mmi^^^^
dyfiTXiv, x.r.X., ii. 89.
UiifrSgj i. 136.
nxs/ova, i. 162 ; ii. 40.
nXf/ovof, i. 161«
Digitized by LjOOQIC
INDEX.
437
nXiOH^ia, ii. 229.
Uviufi^ay i, 37y 215.
Tl¥iv/j,artKugj ii. 199.
nois;v, i. 160.
noxxo/, i. 429.
UoXvfjktpug xai ^ro'kvrp6TU(f i. 19.
rioi, i. 90.
Ilpi^Uy i. 110.
npKj^vnpoi^ il. 38.
Iipodpo/ioi, i. 321 ; ii. 5.
np6g,i.52j 55,60; ii. 175.
Upoffivrivo^svy ii. 71.
Upotfix^iVy i. 71.
npcin,, i. 376.
IlpMr6roKogj i. 49.
Iluphg fX6yay i. 52.
•P?^a, 1. 32.
2ap0ariff/i6gy i. 209.
2apxixtigy i. 342.
Sx/Oy i. 365.
IrotytTa rr^g dpxniy 1- 267.
2uy%ix,poLfiitogj i. 204.
^uvtTifjkapTvptTy i. 82.
ZumXs/a r&fv aitavufy i. 22.
2«rijp/a, i. 78, 106, 143.
Td ^a/d/a, i. 122.
TA flra»ro6, i. 164.
Ta T/>^c r^v eti^v, L 135, 240.
Ti, i. 285, 287.
TiXi/«v, i. 271.
TtXstur^gj ii. 160.
Ti\ivrSf¥y ii. 84.
TfXi] r&fv ammiy i. 22.
TiXotf, i. 302.
Tf^virfii xai ^fuiwpyiij ii- 61.
TStf io^JIC, i. 29.
T/xroutfa, l. 299.
Tifj^iij i. 243.
T/)Cb/o; 5 7(^0^, ii. 227.
Tmc, i. 187.
Th irXfipoj/Mi rov p^^vou, i. 22.
T6¥y i. 48.
Tbv riji ap^rji ^o\j XpicraZ \6yo¥y i.
276.
Tou c7xoVy i. 162.
Touruvy i. 21.
ThfMravov, ii. 136.
T{d vpO(f<a^(f) rou 0s«D, i. 425.
TfiDi' d/zfiifv, i. 363.
Ttav fiyovfiivw bfiuVf U. 233.
•t«p, i. 215.
* TTodtiyf/My i. 365.
* T'jro/Aovfiy ii. 32, 153.
•T<rri^f», i. 199, 200.
'rtfTipovy ii. 179.
•r%f//tfrof, i. 325.
^ipsiVy i. 31.
^iXapyvpioy ii. 229.
^ofiipk ixdo^n xptatug^ ii. 17.
<l>^i]^fi5/Afiy, i. 200.
^wyi) pnM'drwj ii. 205.
Xa^axr^p i^roerrarix^^, i. 30.
X(£^/y, ii. 216.
xdpi$ eiouy ii. 187.
Xft»/>/V, i. 431.
Xa;/>/^ 0foD, i. 103. ,
YijXaf «/Dbfv^ of>f/, iL 192, 193.
^MXni i. 215.
""ahiiihy Jxi^df, i. 332.
*a; iTo; i/ti^, i. 335.
III.
AUTHORS REFERRED TO.
Abreech, i. 9, 87, 42, 81, 89, 116, 119,
129, 164, 166, 167, 169, 176, 205,
206, 211, 222, 228, 283, 299, 387.
Alexander (Dr W. L.), i. 21, 48.
Alleine, u. 260.
Anacreon, i. 298.
Digitized by VjOOQIC
438
INDEX.
Appian, i. 409.
Aqaila, L 55.
Aquinas, i. 155.
AthaDasius, i. 44.
Athenffius, iL 260.
Augustine, i. 44.
Basil, i. 30.
Bauldry, ii. 212.
Baumgarten, i. 6.
Bengel, i. 6, 33, 103, 166, 228, 358.
Bertholdt, i. 7.
Beza, ii. 39.
Bleek, i. 7.
Bloomfidd, ii. 34.
Bohme, i. 9, 32, 294, 407 ; ii. 39, 62.
Braunius, i. 6, 9, 10.
Bretschneider, ii. 57.
Burmann, ii. 204.
Gaietan, i. 8.
Calmet, i. 380.
Calovius, i. 155.
Calvin, i. 48, 101, 201, 205, 212,
311; ii. 39, 225.
Gamerarius, i. 246.
Capellus, i. 9, 332 ; ii. 197.
Carpzov, i. 9, 90, 138, 163, 205, 211,
289, 338, 351, 422 ; ii. 15, 131,
151, 205, 208, 212, 230.
Catullus, ii. 94.
Chrysostom, i. 9, 23, 31, 107, 122,
139, 155, 157, 161, 376, 417 ; ii.
39, 155, 250.
Cicero, i. 118, 268 ; ii. 160.
Clement (p{ Alexandria), i. 7.
Clement (of Rome), i. 8.
Cramer, i. 6 ; ii. 62.
Crellius, i. 17.
Cunseus, i. 8.
De Rhoer, i. 129.
Dick, i. 18. >
Dindorf, ii. 119.
Diodorus Siculus, ii. 150.
Doddridge, i. 18.
Drusius, i. 9.
Duncan, i. 9, 402.
Ebrard, i. 9, 16, 87, 90, 100, 114,
120, 121, 125, 140, 143, 197, 200,
240, 334, 344, 346, 347, 365, 366,
378, 380, 409 ; ii. 38.
Eliezer (Rabbi), i. 54.
Eisner, i. 301.
Erasmus, i. 8, 9, 166.
Emesti, i. 9, 81, 228, 280, 371 ;" ii.
62.
Euripides, ii. 62, 85, 160.
Eusebius, i. 6, 7, 8, 210, 325.
Forster, i. 6.
Fronunann, i. 131.
Gellius (Aulus), L 239.
Gesenius, i. 371.
Gouge, i. 9.
Greverus, ii. 68.
Griesbach, L 28, 33, 93, 166, 204,
388, 436, 446 ; ii. 203, 228.
Grigentius Sephrenensis, ii. 83.
Grotius, i. 9, 135, 164, 239, ,801,
347, 438.
Haldane, i. 18.
HaU (Robert), i. 382 ; ii. 109.
Hallett, i. 7, 9 ; iL 41, 276.
Hasseus, i. 7.
Heinricbs, i. 6, 9, 81, 371.
Hemsterhusius, i. 10.
Henderson, i. 18, 19.
Hengstenberg, i. 44.
Henley, i. 55.
Henry, ii. 254.
Herodian, i. 243 ; ii. 150.
Herodotus, i. 249.
Homer, ii. 135, 150.
Horace, i. 267.
Hutchinson, ii. 190.
Hyperius, i. 9, 378.
Jahn, i. 64.
Jay, ii. 226.
Jebb (Bp.), i. 358.
Jerome, i. 7 ; ii. 15.
Johnston (Arthur), i. 174.
Josephus, i. 324, 379 ; ii. 86, 87, 88.
Justin Martyr, i. 8.
Juvenal, i. 243 ; ii. 94.
Eimchi, i. 208.
Knapp, i. 93, 436, 446.
Eohler, i. 7.
Kuinoel, i. 6, 9, 206, 228, 301, '391,
407, 422 ; ii. 36, 39, 62.
Kypke, i. 19 ; ii. 35.
Lachmann, ii. 228.
Lactantius, i. 176.
LawBon, i. 9.
Limborch, i. 9, 407.
Uvy, i. 342 ; ii 150.
Digitized by LjOOQIC
INDEX.
439
LncretiTis, i. 241, 299.
Ludwig, L 7.
Luther, i. 156.
M*Crie, ii. 41, 292.
Macknight, i. 88.
M'Lean, i. 9, 202, 882, 487 ; ii. 219.
Maimonides, ii. 245.
Martial, ii. 94.
Matthi«e, i. 94, 204, 486.
Meyer, i. 18.
Michaelifl, i. 7, 57, 65, 78, 115, 125,
209, 217, 219, 246, 294, 848, 895.
MiddletoD, i. 57.
MiU, i. 83, 93, 204, 486 ; ii. 89.
Moms, i. 88.
Munburgh, i. 44.
Nemethns, i. 9.
Oecujnenius, i. 90,' 868, 486 ; ii. 89.
OederuB, i. 94.
Olshausen, i. 847.
Origen, i. 6, 8.
Owen, i. 9, 107, 186, 209, 210, 228,
285, 294, 448 ; ii. 8, 186, 167, 222,
259, 268, 278.
Parry, i. 18.
Peirce, i. 9, 102, 115, 116, 120, 186,
228, 882, 409, 442.
Philo, i. 29, 90, 268, 269, 487 ; ii.
48, 196.
PhotiuB, i. 116.
PothiU, i. 145.
Proclus, ii. 175.
PrudeDtioB, ii. 186.
Pye Smith, i. 29, 406, 422, 441 ; ii.
258.
Quintilian, i. 267.
RoeenmQller, i. 18, 64.
Salyian, ii. 71.
Sampson, i. 212.
Sanconiathon, i. 825.
Schlichting, i. 847.
Schmid (C. F.), i. 6, 9, 200, 418 ; ii.
39, 62, 71.
Schmid (Sebastian), i. 428.
Schmidt, i. 7.
Schoetgen, i. 90, 118; ii. 88, 190.
Schott, i. 7, 94, 294, 486.
Schulz, i. 180, 868 ; ii. 89.
Seneca, i. 81, 241 ; ii. 172.
Sophocles, i. 101.
Stanley, i. 6, 7, 11 ; ii. 186, 188.
Stephens, i. 166.
Storr, i. 6, 155, 292, 294 ; ii. 89.
Stow, i. 56.
Strabo,i. 801.
Stuart, i. 6, 9, 57, 82, 100, 102, 189,
206, 258, 294, 820, 887, 407, 442 ;
ii. 22, 82, 274.
Sykes, i. 9.
Theodoret, i. 81, 90, 822 ; ii. 89, 55.
Theophylact, i. 9, 25, 122, 220, 885,
889, 417, 486, 445 ; ii. 7, 89, 155.
Tholuck, ii. 8, 89, 64,72, 202, 248,
275.
Turner, i. 9, 201.
Valcknaer, i. 15, 81, 89, 48, 76, 88,
860, 445 ; ii. 2.
Vater, i. 98, 486.
Vaughan (Dr), i. 18.
Virgil, i. 221, 298, 302, 820, 848,
877 ; ii. 64, 150.
Vitringa, i. 262.
Wakefield, ii. 61.
Wardlaw, i. 209, 210.
Weber i. 7 44.
Wetstein, il 7, 98, 166, 204 ; ii. 197.
Wickelius, i. 166.
Winer, i. 888 ; ii. 89, 258.
Wolfius, i. 135.
Xenophon, i. 185, 248.
Zeller, i. 129.
IV.
TEXTS OF SCRIPTURE.
Genesis iy. 1, 5, . . . . II. 40
„ V. 24, II. 44
„ vi. 12-18, ... II. 49
„ xii. 1-4, . . . . II. 55
Genesis ziv. 18, 19, . . . I. 825
„ XV. 14, ... . II. 25
„ xix. 24, .... I. 28
„ xadi. 1-18, ... II. 67
Digitized by VjOOQIC
440
INDEX.
GenesiB xxiv. 8, 7, 8,
„ xlviii. 8-20, .
„ L24,26,. .
Exodus i. 21, . . .
„ ii. 1, . . .
„ iii. iv. V. vi. .
„ xii. 1, . . .
„ xiv. 1, . .
„ xix. 1-20, .
Nmnbera xiv. 14, 21, 29
„ XV. 30, 31,
„ XXXV. 11, 12,
Deuteronomy i. 35, .
iv. 11,
V. 22, .
„ xiii. 6-9,
xvii. 2-7,
Joshua ii. 9-11, . .
„ V. 13-16, .
„ vi. 1-20, . .
Judges vi. 25, 27, .
1 SeoDuel xii. 16, 18,
„ xvii. 46, 47,
2 Samuel vii. 14,
1 Chronides xvii. 13,
2 Chronicles xx. 12,
Psahns, ii. 7, . . .
„ viii. 5, 6, 7,
„ xviii. 2, . .•
„ xxii. 22, . .
„ xl. 6, . . .
„ xlv. 6, 7, .
„ Ixxxvii. 1, .
„ xcv. 7, . .
„ xcv. 7, 8, .
„ xcvii. 7, . .
„ cii. 24-27, .
„ civ. 4, . .
„ ex. 1, . .
„ ex. 3, . .
„ ex. 4, . .
Proverbs iii. 26, . .
Isaiah vi. 10, . . .
„ viii. 18, . .
„ ix. 8, . . .
„ XXXV. 3, . .
„ xlviii. 12, . .
1.417
II. 82
II. 84
I. 162
II. 86
II. 101
II. 105
II. 112
II. 196
I. 176
1.384
1.819
II. 176
II. 196
II. 196
II. 20
II. 20
II. 123
II. 119
II. 119
II. 127
II. 129
II. 129
I. 45
I. 45
II. 25
1.245
I. 90
1.118
I. 117
1.488
I. 54
II. 60
II. 172
1.173
46
59
52
64
322
246
II. 181
I. 45
I. 119
1.214
II. 181
1.411
Isaiah 1. 50, ... .
. 1.441
Jeremiah i. 10, . . .
. I. 45
„ xxxi. 31-54, .
. 1. 871
Hosea i. 1-7, ....
. I. 28
Habakkuk, ii. 2-4, . .
II. 33
Haggai ii. 7, . . . .
11.209
Zechariah vi. 12, . . •.
. 1.163
Matthew xix. 26, . .
. 1. 292
„ xxvi. 28, . . .
II. 357
Mark xiv. 24, ... .
11.357
Luke xxii. 20, . . . ,
II. 357
„ xxii. 24, ...
. I. 199
Acts XV. 10,
1.389
Romans viii. 39, . . .
1.220
„ ix.22, . . . .
II. 420
1 Corinthians i. 9, . .
. I. 153
„ ix. 7, . .
I. 42
„ X. 11, . .
I. 22
„ xi. 25, . .
II. 357
2 Corinthians iii. 6-14,
II. 857
Galatians iv. 4, . . . .
I. 22
iv. 26, . . .
. 1.261
„ vi. 1, . . . .
II. 421
Ephesians i. 10, . . .
1 Thessalonians ii. 12, .
. I. 22
1.411
Titus ii. 11, ....
. I. 78
Hebrews iv. 14, ... .
II. 373
„ iv. 14-16, . .
1.279
„ iv. 16, . . .
1.882
„ V. 7-9, . . . .
II. 303
„ vi. 12, . . . .
II. 885
„ vii. 22, . , . .
II. 357
„ ix. 11, 12, . . .
11.323
„ ix. 13, 14, . . ,
II. 387
„ ix. 15, . . . .
11.853
„ ix. 26, . . .
I. 22
„ , X. 5, . . . .
II. 421
„ X. 19-22, . . .
II. 369
„ xi. 3, . . . .
II. 421
„ xi. 39, 40, . . .
11.383
„ xiii. 10, . . .
II. 397
„ xiii. 20, 21, . .
11.409
1 Peter i. 12,
1.882
Revelation i. 12, 13, 20,
I. 382
„ viii. 3, 4, .
1.382
„ xi. 19, . . .
II. 357
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ing the plan he has pursued, Dr Macfarlane has chosen by fieu* the best he could
have fixlowed. In its general style it is oorrect, chaste, and simple ; niQr, some
of itd descriptions are most beautiful, and there is over it all a rich glow of
affectionate mterest, which gilds the whole horison of the heart, as a fine sun-
set does the evening sky.* — The Scottish Renew.
' Our opinion is, that this is the most spirited of all the author's productions.
He has fiuriy risen to the height of his subject. His (Dr Lawson) memorial is
still like fragrance on the breeze ; and this volume, like a golden casket, has
collected within it much of the perfume, which will be there velained to regale
generations to come. We have little doubt of the coming popularity of this
work, and of the high esteem in which it will be held by all classes. No minis-
ter, no student, and no congregational library in the United Presbyterian
Church, should be without ii,*^^ United Presbyterian Magazine,
Life and Coirespondence of the tev. Henry Belfrage, D.D.,
Falkirk. By the Bev. Drs M*Kbrrow and Magvarlavx. With r<»rtrait.
8vo, 38. 6d.
Memoir and Eemains of the Eev. John Brown of Hadding-
ton. Edited by the Bet. William Brown, M.D. Foolscap 8vo, Is. 6d.
Memoir of the Eev, John Brown of Whithum : with his
Letters on Sanctification. By the Bev. D. Smitp, D.D., of Biggar. With
Portrait. Foolscap 8vo, 28. 6d.
Life and Diary of the BiCt. Balph Erskine, Author of
* Gospel Sonnets.' By the Bev. Dr Frabbr. With Portrait. ISmo, Ss. 6d.
Life of the Bev. Hugh Heugh, D.D., of Glasgow. Jiv his
Son-in-law, the Bev. H. M. MacQill. New Edition. 12mo, 6s. 6d.
'A' work full of interest to aU Christians; to ministers, p^haps the most
truly valuable biographical volume that has been published since ** Orton's Life
of Doddridge."'— £a/e Bev. Johh Brown, D.D.
Monoii of the Ber^ ilezaoder Waugh, B.])., Lcmden. By
the late Drs Hat and BsLFRAaB. Third Edition. With Portrait. Post
Svo, 5s.
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